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HISTORY 


OLD    SOUTH     CHURCH    IJV     BOSTON. 


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the 


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HISTORY 


OLD    SOUTH    CHURCH     IN     BOSTON, 

IN    FOUR    SERMONS, 


DELIVERED    MAT   9,  &.     16,   1830, 


BEING  THE   FIRST  AND  SECOND   SABBATHS 


AFTER     THE 


^omjplcttou  of  a  ftenturg 


FROM    THE 


JFIRST  OCCUPANCY  OF  THE  PRESENT  MEETING  HOUSE. 


BY    BENJAMIN    B.    WISNER, 

PASTOR   OF    THE    CHURCH. 


BOSTON: 

CROCKER  &  BREWSTER,  47,  WASHINGTON  STREET. 


1830. 


Boston,  May  17,  1830. 

Dear  Sir, — The  undersigned  have  been  appointed  a  committee  of  the  Old  South  Church 
and  Congregation,  to  express  to  you  the  great  interest  and  satisfaction  derived  from  hearing 
your  sermons  on  the  History  of  that  Church;  and  they  are  directed  to  communicate  to  you 
the  request  that  you  will  prepare  and  furnish  a  copy  of"  the  sermons  for  publication,  as  soon 
as  your  convenience  will  permit. 

In  the  hope  that  you  will  be  pleased  to  comply  with  this  request,  and  that  thus  may  be 
extended  to  others  the  information  and  instruction  imparted  to  us,  we  remain, 
With  respect  and  affection,  your  friends  and  brethren, 

SAM.  T.  ARMSTRONG,  ^ 
SAMUEL  DAVIS, 

PUNY  CUTLER,  >  Committee. 

BELA  HUNTING,  ! 

THOMAS  VOSE,  J 
Re?.  B.  B.  Wisner. 


$©15 


SERMON    I. 


Haggai  ii,  3. 

WHO  IS  LEFT  AMONG  YOU  THAT  SAW  THIS  HOUSE  IN  HER  FIRST  GLORY? 

The  sabbaths  of  a  century  have  been  numbered,  since  the  House 
in  which  we  are  assembled  was  first  occupied  for  public  worship. 
Religious  services  were  attended  in  it  for  the  first  time  on  the 
26th  of  April  1730;  a  century  from  which  date,  allowing  for 
the  difference  of  style,a  (1)  was  completed  on  the  7th  of  tire 
present  month. 

Few  are  left  among  us  who  saw  this  House  in  its  first  glory.b 
The  edifice  which  preceded  it  as  the  place  of  religious  worship 
of  this  society,  was  removed  before  any  of  its  present  members 
were  born.  Since  the  formation  of  this  church,  five  generations 
have  passed  away.  We  must  recur  to  the  records  left  us  by 
our  fathers  to  learn,  the  history  of  the  erection  of  this  vener- 
able edifice,  the  circumstances  of  the  origin  of  this  church, 
and  the  dealings  of  God  with  this  religious  society  during  the 
hundred  and  sixty  years  of  its  existence.  Such  a  retrospect  will, 
doubtless,  be  interesting  to  this  congregation;  it  will  be  conform- 
able to  the  general  custom  in  the  New  England  churches  on 
occasions  like  the  present,  and  it  may  be  useful  to  us  and  our 
children. 

The  church  now  called  the  Old  South  Church  in  Boston, 
was  the  third  Congregational  church  gathered  in  this  town.0 

(a"|  The  figures  in  Parenthesis  refer  to  the  notes  at  the  end  of  the  sermons. 

(b)  Some  are  still  living  who  recollect  its  appearance  before  the  changes  made  in  1775 
and  1789,  to  be  hereafter  described. 

(c)  The  First  Baptist  was  the  third  church  established  in  Boston:  it  was  constituted  Mny 
28,  1665.  Pee  Historical  Sketch  of  the  First  Baptist  Church  in  Boston,  in  two  discourses  by 
the  Rev.  James  M.  Winched. 


4 

Like  too  many  other  churches  of  Christ,  it  originated  in  bitter 
contentions  among  those  who  are  bound,  by  their  profession,  as 
well  as  by  the  precept  of  heaven,  to  maintain  the  unity  of  the 
Spirit  in  the  bond  of  peace.  The  contentions  referred  to  were 
not  local,  or  of  sudden  production;  but  originated  in  the  first 
ecclesiastical  institutions  of  the  country,  and  were  spread 
through  the  whole  of  New  England. 

Our  Puritan  ancestors  were,  a&  a  body,  men  of  rare  excel- 
lencies, of  whom  the  world  was  not  worthy.  In  their  views  of 
civil  and  religious  liberty,  they  were  far  in  advance  of  their  age. 
But  they  had  not  discovered  that  radical  principle  of  free  institu- 
tions, the  separation  of  church  and  state.  These  were  as  really, 
though  in  a  radically  different  form,  united  in  their  early  insti- 
tutions, as  in  those  from  the  tyrannical  application  of  which  they 
had  fled  in  the  mother  country.  (2)  This  was  a  material  error; 
and  led,  in  the  very  beginning,  to  the  adoption  of  various  regu- 
lations of  pernicious  tendency.  Among  these  the  most  promi- 
nent was,  "an  order,"  made  in  1631,  at  the  second  General 
Court  held  after  the  commencement  of  the  colony  of  Massa- 
chusetts Bay,  "that,  for  the  time  to  come,  none  should  be  ad- 
mitted to  the  freedom  of  the  body  politic,  but  such  as  were 
church  members."  And  the  tenure  of  the  church  membership, 
and  of  the  enjoyment  of  any  church  privilege,  was,  at  that  time, 
that  of  the  New  Testament,  viz.  satisfactory  evidence  of  regen- 
eration^ "This  most  extraordinary  law,"  says  Hutchinson, 
was  in  fact  "continued  in  force  until  the  dissolution  of  the" 
charter  "government;"  though  it  was  "repealed  in  appearance 
after  the  restoration  of  king  Charles  the  second."  e  It  occasion- 
ed discontent  from  the  beginning;  for  there  were,  from  the 
first  settlement,  a  considerable  number  of  persons  not 
church  members;  who  were,  of  course,  excluded  from  all 
civil  offices,  and  from  having  any  voice  in  elections,  and 
yet  were  subject  to  taxation  and  the  various  burdens  of 
public  service.  (3)  The  number  of  these  gradually  increas- 
ed, partly  by  emigration,  but  chiefly  by  the  growing  up  of  chil- 
dren of  the  first  settlers  who  did  not  become  church  members. 
They  soon  began  to  complain  of  their  unjust  burdens  and  re- 

(d)  That  this  is  the  tenure  prescribed  by  the  Scriptures  see  proved  in  President  Edwards' 
Inquiry  concerning  the  qualifications  requisite  to  Full  Communion;  Works,  Vol.  4,  New 
York,  1830.  The  position  Edwards  attempted  to  establish  in  this  Inquiry  was,  "That 
none  ought  to  be  admitted  to  the  communion  and  privileges  of  members  of  the  visible  church 
of  Christ  in  complete  standing,  but  such  as  are,  in  profession  and  in  the  eye  of  the  church's 
Christian  judgment,  godly  or  gracious  persons."  The  Rev.  Messrs.  Thomas  Prince,  John 
Webb,  Thomas  Foxcroft,  and  Mather  Byles,  then  ministers  of  Boston,  in  a  preface 
to  the  Inquiry  sav,  "The  doctrine  here  maintained  by  our  dear  and  reverend  brother  was 
brought  over  hither  bv  the  pious  and  judicious  fathers  of  this  country  from  the  Puritans 
in  England,  and  held  by  them  and  their  successors  in  our  churches  above  three  score 
years  without  distention. " 

(e)  Hutchinson's  History  of  Massachusetts,  i.  26.  Boston,  1764.  After  the  repeal 
in  1664,  "the  minister  was  to  certify  that  the  candidates  for  freedom  were  of  orthodox  prin- 
ciples and  of  good  lives  and  conversations. "  This  requirement  rendered  the  repeal  rather 
in  appearance  than  a  reality. 


strictions.  By  a  portion  of  them  it  was  also  felt  to  be  a  griev- 
ance, that  they  were  denied  access  to  the  Lord's  Supper  and 
baptism  for  their  children,  which  privileges  they  had  enjoyed  in 
the  established  and  less  scriptural  churches  of  Europe. 

At  length,  in  1G4G,  the  subjects  of  these  restrictions,  through- 
out the  colony,  made  a  vigorous  effort  to  obtain  relief/  They 
petitioned  the  General  Court,  "that  civil  liberty  and  freedom 
might  be  forthwith  granted  to  all  truly  English;  and  that  all 
members  of  the  Church  of  England  or  Scotland,  not  scanda- 
lous, might  be  admitted  to  the  privileges  of  the  churches  of 
New  England;  or,  if  these  civil  and  religious  liberties  were  re- 
fused, that  they  might  be  freed  from  the  heavy  taxes  imposed 
upon  them,  and  from  the  impresses  made  of  them  or  their  chil- 
dren or  servants  in  war:"  adding,  that,  "if  they  failed  of  redress 
here,  they  should  be  under  the  necessity  of  making  application 
to  England,  to  the  honorable  houses  of  Parliament;  who,  they 
hoped,  would  take  their  sad  condition  into  consideration."  "The 
Court,  and  great  part  of  the  country,  were  much  offended  at 
this  petition."  The  request  was  refused.  The  papers  of  those 
who  had  made  it  were  seized,  including  the  memorial  they  had 
prepared  to  send  to  England;  and,  upon  their  refusing  to  ac- 
knowledge their  offence  in  using,  as  was  alleged,  "contemptuous 
and  seditious  expressions"  in  their  petition,  they  "were  fined, 
some  in  larger,  some  in  lesser  sums,  two  or  three  of  the  magis- 
trates dissenting."  s 

The  aggrieved  now  took  a  different  method  to  obtain  redress; 
— or  rather,  new  zeal  for  obtaining  it  was  now  applied  in  a 
direction  in  which  an  influence  had  been  secretly  working  in 
their  favor  for  some  time.  An  opinion  began  to  prevail,  that 
all  baptized  persons,  not  scandalous  in  life  and  formally  excom- 
municated, ought  to  be  considered  members  of  the  church,  in 
all  respects  except  the  right  of  partaking  of  the  Lord's  Supper, 
for  which  evidence  of  regeneration  was  still  generally  held  to 
be  a  requisite  qualification.  (4)  The  proposal  of  so  great  an 
innovation  on  the  principles  and  practices  of  the  first  settlers, 
as  would  be  expected,  was  met  by  a  decided  opposition;  and 
a  contest  arose,  which  occasioned  great  agitation  in  all  the  New 
England  colonies,  especially  in  Connecticut  and  Massachusetts. 
At  length,  in  1657,  the  Court  of  Massachusetts  advised  to  a 
general  Council;  and  sent  letters  to  the  other  Courts  signifying 
their  opinion.  The  General  Court  of  Connecticut  acceded  to 
the  proposal,  and  appointed  four  delegates  to  the  proposed  Coun- 
cil.11    These,  with  delegates  from  Massachusetts,  convened  at 

(f)  Those  similarly  situated  in  the  Plymouth  colony  made  a  like  effort  at  the  same  lime. 

(g)  See  Hutchinson's  History,  i.  145—149. 

(h)  The  New  Haven  colony  formally  refused,  and  remonstrated  against  the  proposed 
Council. 


Boston,  in  June,  1657.  The  questions  submitted  to  this  Coun- 
cil were  seventeen  in  number,1  most  of  them  relating  to  baptism 
and  church  membership.  On  this  subject  their  determination 
was,  in  substance,  that  all  baptized  persons  ought  to  be  con- 
sidered members  of  the  church,  under  its  discipline;  and  to  be 
admitted  to  all  its  privileges,  except  a  participation  of  the  com- 
munion. (5) 

"The  decisions  of  this  Council,"  it  is  stated  in  the  history  of 
these  proceedings,  "do  not  appear  to  have  had  any  influence  to 
reconcile,  but  rather  to  inflame  the  churches.  A  number  of 
ministers,  and  the  churches  pretty  generally,  viewed"  their  de- 
termination "as  a  great  innovation,  and  entirely  inconsistent 
with  the  principles  on  which  the  churches  of  New  England  were 
originally  founded,  and  with  the  principles  of  Congregationalism." 

In  1662,  another  and  more  efficient  effort  was  made  to  put  an 
end  to  these  difficulties.  "The  General  Court  of  Massachusetts 
appointed  a  Synod  of  all  the  ministers  of  that  colony,  to  delib- 
erate and  decide  on"  two  questions;  of  which  the  most  deeply 
interesting  was,  "  Who  are  the  subjects  of  baptism!*"  k  This  Synod 
met  at  Boston,  in  September,  1662.  Though  its  members  were 
all  of  Massachusetts,  then  proceedings  affected  the  other  colonies. 

Their  answer  to  the  question  concerning  baptism,  which,  as 
they  viewed  it,  involved  that  of  church  membership,  "was  sub- 
stantially the  same  with  that  given  by  the  Council  in  1657."  (6) 
They  "were  not  unanimous,  however:  several  learned  and  pious 
men  protested  against  their  determination  relative  to  baptism. 
The  Rev.  Charles  Chauncey  president  of  Harvard  College,  Mr. 
Increase  Mather  "of  Boston,"  Mr.  Mather,  of  Northampton,  and 
others,  were  warmly  in  the  opposition."  President  Chauncey 
and  Mr.  Increase  Mather  published  against  the  decision  of  the 
Synod, l  and  so  did  the  Rev.  John  Davenport,  then  minister  of 
New  Haven,  whom  the  author  of  the  Magnalia  styles  "the 
greatest  of  the  anti  synodists."  m 

Nor  could  the  churches  agree  in  their  practice;  some  being 
for  receiving  the  determinations  of  the  Synod,  and  others  for  re- 
jecting them.  There  were  great  divisions  and  contentions  in  the 
church  of  Boston  upon  this  head.  The  major  part  was  for  the 
Synod,  and  proceeded  "to  practice  upon  its  recommendations: 


(i)  The  questions  proposed  were  seventeen;  others  were  discussed,  making  the  whole 
number  twenty-one.  The  answers  were  afterwards  printed  in  London,  under  the  title  of 
A  Disputation  concerning  church  members  and  their  children. 

(k)  This,  the  author  of  the  Magnalia,  says,  was  "the  grand  question."  The  other  was, 
"Whether,  according  to  the  word  of  God,  there  ought  to  be  a  consociation  of  churches?" 
The  Synod's  answer  to  this  question  was  in  the  affirmative.  The  consociation  of  churches 
was  adopted  in  Connecticut  in  1708,  but  was  never  adopted  in  Massachusetts. 

(1)  Increase  Mather  afterwards  changed  his  opinion,  and  published  two  treatises  in  fa- 
vor of  the  result  of  the  Synod. 

(m)  Book  5,  p.  82.  Respecting  the  agitations  and  proceedings  in  relation  to  baptism  and 
church  membership,  consult  Trumbull's  Hist,  of  Connecticut,  i.  297 — 313.  Hutchinson's 
Hist,  of  Massachusetts,  i.  223,  224.    Mather's  Magnalia,  Book  5.  Part  3. 


but  a  considerable  number  of  the  brethren  were  dissatisfied."  n 
The  minority  were,  however,  restrained  from  any  steps  leading 
to  a  division,  by  the  influence  of  their  pastor,  the  Rev.  John 
Wilson,  who  had  been  a  member  of  the  Synod,  and  acted 
with  the  majority.  This  venerated  man  died  in  1667;  and  the 
church  of  Boston  was  left  vacant  for  the  first  time. 

"On  the  death  of  Mr.  Wilson,"  says  the  historian  of  the  First 
Church,  "the  church  seem  to  have  had  no  idea  of  supplying  his 
place  by  a  young  man,  or  a  man  who  had  not  been  educated  in  Eng- 
land." °  The  only  person  at  that  time  in  the  country  in  whom  were 
united  the  qualifications  they  desired  in  a  pastor,  was  Mr.  Daven- 
port of  New  Haven,  then  seventy  years  of  age.p  It  was  proposed 
to  extend  to  him  a  call.  This  proposal,  no  doubt  originated  with 
those  who  were  dissatisfied  with  the  resolutions  of  the  late  Sy- 
nod, and  the  consequent,  proceedings  of  the  church.  As  was  to 
have  been  expected,  it  met  with  a  warm  opposition.  To  settle 
Mr.  Davenport,  it  was  urged,  would  be  virtually  to  declare 
against  the  decisions  of  the  Synod,  and  reverse  the  consequent 
proceedings  of  the  church.  (7)  The  result  however,  was,  that, 
the  party  which  had  been  the  minority  in  relation  to  the  question 
about  the  Synod,  became  the  majority; q  and  on  the  24th  of  Sep- 
tember, 1667,  "the  major  part  of  the  church  by  far,"  voted  a  call 
to  Mr.  Davenport,  and  appointed  a  committee  to  convey  letters 
to  him  and  to  his  church.1'  Mr.  Davenport  thought  it  his  duty 
to  accept  this  call,  and  soon  removed  to  Boston. 

The  church  in  New  Haven  were  extremely  reluctant  to  part 
with  their  beloved  pastor;  and  replied  to  the  letter  sent  them  that 
'they  saw  no  cause,  nor  call  of  God,  to  resign  their  reverend  pas- 
tor to  the  church  in  Boston,  by  an  immediate  act  of  theirs,  there- 
fore, not  by  a  formal  dismission  under  their  hands;  yet,  as  he 
could  not  be  persuaded  to  remain  with  them,  they  would  not  fur- 
ther oppose  his  removal.'  This  reply  furnished  additional  oc- 
casion for  dissatisfaction  on  the  part  of  the  opposition  in  the  Bos- 
ton church.  The  ruling  elder  communicated  to  the  church  only 
a  part  of  the  letter;  that  part,  doubtless,  which  seemed  most  fa- 
vorable to  Mr.  Davenport's  removal.  This  was  complained  of 
as  disingenuous;  and  the  part  communicated,  it  was  contended, 
was  not  a  regular  dismission.  All  objections  were,  however, 
overruled  by  the  majority;  and  Mr.  Davenport  was  installed  pas- 
tor over  the  Boston  church.  (8) 

(n)  Neale's  History  of  New  England,  i.  354,  355. 

(o)  P.  110. 

(p)  He  was  among  the  most  eminent  of  the  first  ministers  of  New  England. 

(q)  Cotton  Mather  says,  The  "church,  for  the  supply  of  the  vacancy  upon  the  death  of 
their  former  more  synodical  ministers,  applying  themselves  unto  ttlr.  John  Davenport, 
the  greatest  of  the  antisynodists,  the  interests  of  the  synod  came  to  be  laid  aside  therein 
on  that  occasion." 

(r)  Records  of  the  First  Church,  p.  31. 


8 

The  dissatisfied  brethren,  to  the  number  of  twenty  eight,  with 
one  member  of  the  church  in  Charlestown,8  in  all  twenty-nine, 
including  some  of  the  most  respectable  persons  in  the  colony, 
now  proceeded  to  take  measures  to  form  themselves  into  a  new 
church.  With  this  view  they  made  application  for  a  dismission 
from  the  old  church;  which  was  refused.  (9)  They  next  called 
"a  Council  of  other  churches  in  the  neighborhood;"  t  in  conform- 
ity with  whose  advice  they  proceeded,  at  two  meetings  held  at 
Charlestown  on  the  12th,  and  16th  of  May,u  1669,  to  organ- 
ize themselves  into  a  distinct  church,  under  the  denomination  of 
"the  Third  Church  in  Boston;"  adopting  a  covenant  which,  be- 
sides what  is  usual  in  such  instruments,  contained  the  following 
clause,  which  the  subsequent  history  of  the  church  has  rendered 
worthy  of  particular  notice,  "And  for  the  furtherance  of  this 
blessed  fellowship  with  God  in  Christ  and  one  with  another — 
we  do  likewise  promise  to  endeavor  to  establish  among  ourselves, 
and  convey  down  to  our  posterity,  all  the  holy  truths  and  ordi- 
nances of  the  Gospel,  committed  to  the  churches,  in  faith  and 
observance,  opposing  to  the  utmost  of  our  church  power  whatso- 
ever is  diverse  therefrom  or  contrary  thereunto."  (10) 

About  the  same  time  seventeen  ministers,  (probably  those  who 
had  composed  the  Council,  which  sanctioned  the  formation  of  the 
new  church)  publicly  testified  their  disapprobation  of  the  con- 
duct of  the  majority  of  the  old  church.  v  To  this  testimony 
the  old  church  published  a  reply.  And  a  flame  was  kindled 
which  spread  through  the  colony.  The  dispute  between  the 
two  churches  ran  "so  high,  that  there  was  imprisoning  of  par- 
ties, and  great  disturbances."  w  "Two  parties,"  says  Hutchin- 
son,* "were  produced,  not  in  the  other  churches  only,  but  in  the 
state  also."  And  "the  whole  people  of  God  throughout  the  col- 
ony," says  the  author  of  the  Magnalia y  "were  too  much  distin- 
guished into  such  as  favored  the  old  church,  and  such  as  favored 

(s)  This  was  the  Rev.  Thomas  Thatcher,  whose  dismission  from  the  church  in  Charles- 
town is  preserved  among  the  papers  of  the  Old  South  Church,  is  dated  "13,10.  69"  i.  e. 
13th  December,  1669. 

(t)  Magnalia,  Book  5,  p.  82.  The  "lesser  part"  of  the  First  Church,  "carefully  and 
exactly  following  the  advice  of  Councils  fetched  from  other  churches  in  the  neighborhood, 
set  up  another  church."  This  may  imply  that  they  had  the  advice  and  assistance  of  more 
than  one  council. 

(u)    Being  the  22d  and  26th  of  May,  N.  S. 

(v)  Hutchinson  (i.  270)  gives  the  names  of  these  ministers  as  follows.  "John  Allin,  John 
Higginson,  John  Ward,  John  Wilson,  Edmund  Bowne,  Samuel  Whiting  senr. ,  Thomas 
Cobbet,  John  Sherman,  Samuel  Phillips,  Thomas  Shepard,  Increase  Blather,  Samuel  Tor- 
rey,  Zechary  Symmes,  John  Brocke,  Edward  Bulkley,  Samuel  Whiting,  junior,  John 
Hale:" — several  of  them  among  the  most  eminent  ministers  then  in  the  colony,  as  will  be 
seen  by  consulting  Eliot's  or  Allen's  Biographical  Dictionary,  or  Farmer's  Genealogical 
Register. 

(w)  Letter  from  Edward  Randolph  to  the  Bishop  of  London,  dated  Boston  May  29,  1682. 
"There  was  a  great  difference  between  the  old  church  and  the  members  of  the  new  church 
about  baptism  and  their  members  joining  in  full  communion  with  either  church.  This  was 
so  high  that  there  was  imprisoning  of  parties  and  great  disturbances."  Hutchinson's  Col- 
lection of  original  papers  &c.  p.  532.  The  imprisoning  was,  probably,  of  the  members  of 
the  new  church,  for  not  attending  the  authorized  worship  aaid  setting  up  a  church  assembly 
without  permission  from  the  magistrates. 

(x)i.  270. 

fy)  Book  5,  p.  83. 


9 

the  new  church;    whereof  the  former  were   against  the 

SYNOD,    AND  THE  LATTER  WERE  FOR   IT."        This   last   Statement 

furnishes  the  explanation  of  these  surprising  results  of  a  division  in 
a  single  church.  The  circumstances  of  the  case  were  such,  that  this 
division  involved  the  then  all-absorbing  question  in  relation  to 
baptism  and  church  membership.  The  triumph  of  the  new 
church  would  be  the  triumph  of  the  friends  of  the  decisions  of 
the  late  Synod,  and  the  triumph  of  the  old  church  would  be  the 
triumph  of  the  opposers  of  those  decisions.  In  this  question 
the  people  throughout  the  colony  were  deeply  interested;  and 
consequently,  felt  a  lively  interest,  and  as  they  had  opportunity 
took  a  part,  in  the  dispute  between  the  old  and  the  new  churches. 

The  new  church,  soon  after  their  organization,  proceeded  to 
take  measures  for  the  erection  of  a  Meeting  House.  The  Gov- 
ernor, Mr.  Billingham,  who  was  a  member  of  the  First  Church 
and  "warmly  engaged  in  opposition  to  the  seceders,"  called  to- 
gether me  Council  of  the  colony,  "fearing,  as  he  says  in  the 
order,  'a  sudden  tumult,  some  persons  attempting  to  set  up  an 
edifice  for  public  worship,  which  was  apprehended  by  authority 
to  be  detrimental  to  the  public  peace.'  The  Council  thought 
best  not  to  interpose;  and,  if  any  had  offended  against  the  laws, 
they  advised  to  proceed  against  them  in  a  due  course  of  law." 
"They"  also  "judged  it  meet  to  declare,  'that  it  was  the  duty 
of  those  who  were  about  to  erect  a  new  Meeting  House,  to 
observe  the  laws  and  orders  of  the  General  Court  for  regulat- 
ing prudential  affairs;  and  if  they  did  not,  they  should  have  no 
countenance  of  authority  in  their  proceedings.'  "  The  members 
of  the  new  church,  accordingly,  applied  to  the  selectmen  of  the 
town;  who  voted,  on  the  26th  of  July  1669,  "that  'there  is  need 
of  another  Meeting  House  to  be  erected  in  this  town;'  though 
they  judged  it  not  to  belong  to  them  to  determine  the  placing 
of  it." 

The  public  ferment  still  continuing,  "the  House  of  Deputies" 
took  up  the  subject;  and  "espoused  the  cause  of  the  First 
Church."  "At  the  session  in  May  1670,"  they  "appointed  a 
committee,  to  inquire  into  the  prevailing  evils  which  had  been 
the  cause  of  the  displeasure  of  God  against  the  land."  This 
committee  brought  in  a  report,  containing  general  statements  of 
'innovation  in  doctrine  and  worship,  opinion  and  practice,  inva- 
sion of  the  rights,  liberties  and  privileges  of  the  churches,  usur- 
pation of  lordly  power  over  our  God's  heritage,  and  subversion  of 
Gospel  order;' — all  well  understood  to  be  aimed  at  the  new 
church  and  the  ministers  consenting  to  its  organization:  and  con- 
cluding with  a  distinct  "notice  of  the  late  transaction  of  churches 
and  elders  in  constituting  the  Third  Church  in  Boston,  as  irreg- 
ular, illegal  and  disorderly."  The  House  adopted  the  report. 
This  proceeding;  increased  the  public  agitation.  The  election  for 
2  " 


10 

the  next  General  Court  turned  chiefly,  throughout  the  colony, 
upon  the  question  of  old  church  and  new  church;  and  "most 
of  the  deputies  who  had  censured  the  brethren  of  the  Third 
Church,  were  left  out,  and  new  members  chosen"  of  opposite 
sentiments.  a  At  the  next  session  of  the  Court,  several  of  the 
ministers  presented  a  petition,  complaining  of  the  proceedings  of 
the  former  Court  in  relation  to  themselves  and  the  Third  Church, 
and  desiring  redress.  The  Court  took  this  petition  into  imme- 
diate consideration;  and  determined  it  to  be  "their  duty  to  de- 
clare, that  several  expressions  in  the  votes  referred  to  in  the  pe- 
tition appeared  exceptionable;"  and  "ordered  that  all  papers  re- 
ferring to  the  case  should  be  accounted  useless,  and  not  be  im- 
proved against  the  reverend  elders  as  having  been  the  cause  of 
God's  displeasure  against  the  country.  And,  whereas  many  had 
taken  upon  them  to  publish  the  secrets  of  the  CQurt  in  that  case, 
the  Court  further  declared,  that  they  knew  no  just  cause  of  those 
scandalizing  reflections  indefinitely  cast  upon  magistrates,  elders 
and  churches,  either  in  reference  to  the  new  church  in  Boston  or 
otherwise;  and  therefore,  until  they  were  further  informed,  they 
judged  them  to  be  innocent,  calumniated  and  misrepresented."  b 

Thus  the  new  church,  and  its  friends  through  the  colony, 
achieved  a  public  and  final  triumph:  a  triumph,  to  be  regretted, 
as  involving  the  consummation  of  a  wide  and  pernicious  depart- 
ure from  the  primitive  Gospel  discipline  of  the  New  England 
churches;  to  be  rejoiced  in,  as  confirming  the  rights  of  freemen 
to  many  who  had  been  unjustly  deprived  of  them,  and  laying  the 
foundation  of  all  the  good  to  be  effected,  in  the  hands  of  provi- 
dence, by  this  church. 

Having,  as  has  been  mentioned,  obtained  the  sanction  of  the 
selectmen  of  the  town,  the  brethren  of  the  Third  Church  pro- 
ceeded to  erect  a  Meeting  House,  on  the  spot  occupied  by  the 
present  edifice.  The  land  had  been  previously  given  by  Mad- 
am Norton,  one  of  the  seceders  from  the  old  church,  widow  of 
the  Rev.  John  Norton,  who  had  deceased  about  three  years  be- 
fore, having  been  for  many  years  one  of  the  ministers  of  the 
First  Church.  The  House  was  built  of  cedar, c  with  a  steeple, 
galleries,  square  pews,  and  the  pulpit  in  the  side  as  in  the  present 
building.  From  the  location,  the  church  and  their  Meeting 
House  early  received  the  name  of  the  South  Church;  which 
was  the  common  title  till  1717,  when  a  church  was  gathered 

(a)  Historical  Collections,  First  Series,  vol.  10,  p.  3'15.  Note.  Hutchinson  says  that  of 
"fifty  members  who  composed  the  House  of  Deputies  this  year,  twenty  only  were  of  the 
House  the  year  before."  And  several  of  these  had,  doubtless,  opposed  the  proceedings  of 
the  former  Court. 

(b)  The  preceding  account  of  the  formation  of  the  Third  Church  and  the  public  agitations 
which  ensued,  is  compiled  from  Hutchinson's  History,  i.  270—275,  Mather's  Magnalia,  Book 
5,  pp.  82,83,  andSnow's  History  of  Boston,  first  edition,  pp.  153,  154:  from  which  the  quo- 
tations are  made,  except  where  "other  authorities  are  referred  to. 

(c)  1  Mass.  Histor.  Collections,  iv.  211. 


u 

and  located  in  Summer  Street,'1  and  took  the  name  of  the  New 
South,  since  which  this  church  and  its  Meeting  House  have 
been  denominated  the  Old  South  Church.  (11) 

The  Rev.  Thomas  Thatcher  was  chosen  the  first  pastor, 
Edward  Raynslord  the  first  ruling  elder,  and  Peter  Bracket  and 
Jacob  Eliot  the  first  deacons.  (12)  The  dates  of  these  elections 
is  not  preserved.  Mr.  Thatcher  was  installed  February  16, 
1GG9.  The  First  Church  was  invited  to  assist  at  the  solemni- 
ties, but  refused.  (13) 

In  the  preceding;  April  the  wives  of  the  brethren  united  in  the 
Third  Church,  had  communed  widi  their  husbands.  On  the 
same  day,  they  addressed  a  letter  to  the  old  church,  stating  the 
fact,  desiring  that  it  might  be  candidly  interpreted,  and  request- 
ing to  be  released  from  their  covenant  engagement  with  them  for 
the  purpose  of  being  united  with  the  new  church.  (14)  This  re- 
quest was  refused;  and  the  refusal  accompanied  with  a  declara- 
tion, that  the  old  church  could  not  have  communion  with  such  of 
their  members  as  had  or  should  communicate  with  the  withdrawn 
brethren.  (15)  In  August,  1670,  a  formal  proposal  of  accommo- 
dation was  made  by  the  new  church  to  the  old;  but  without  suc- 
cess. (16)  In  August,  1674,  the  females  who  had  seceded  from 
the  old  church,  being  still  denied  a  dismission  and  declared  to  have 
forfeited  their  covenant  privileges,  made  a  written  application  to 
be  received  into  the  new  church.  (17)  The  new  church  called 
a  Council  to  advise  them  in  reference  to  this  application.  The 
Council  recommended  that  the  application  be  granted;  which 
was  done  on  the  16th  of  October,  1674;  and  thus  twenty  three 
members  were,  at  one  time,  added  to  the  church.  (18) 

The  new  church  flourished  rapidly,  and  soon  became,  in  the 
language  of  the  early  historians  of  New  England,  "one  of 
the  most  considerable  in  the  country."6  Mr.  Thatcher 
continued  sole  pastor  more  than  eight  years,  till  a  few  months 
before  his  death.  (19)  This  gentleman  was  born  May  1,  1620, 
at  Salisbury,  in  England,  where  his  father  was  minister.  He 
gave  decisive  evidence  of  piety  in  childhood.  Having  received 
a  good  grammar  school  education,  his  father  offered  to  send  him 
to  either  of  the  English  universities.  But  he  conscientiously  de- 
clined the  proposal,  on  account  of  the  religious  subscriptions  re- 
quired at  those  institutions;  and  chose  to  emigrate  to  America. 
He  arrived  at  Boston  June  4, 1635.  He  spent  several  years  in 
the  family  and  under  the  tuition  of  the  Rev.  Charles  Chauncey, 
then  minister  of  Scituate,  afterwards  president  of  Harvard  col- 

(d)  The  first  meeting  on  the  subject  of  establishing  this  society  was  held  July  1<1, 1715: 
their  first  Meeting  House  was  dedicated  Jan.  8,  1717.    Snow's  History  of  Boston,  p.  213. 

(e)  Mngualiu,  Book  5.  p.  82.  Neal,  in  his  History  of  New  England,  published  in  1719, 
says,  i.  355,  referring  to  the  Third  Church,  it  "has  since  proved  one  of  the  most  nourishing 
cf  the  whole  country." 


12 

lege.  By  the  assistance  of  this  indefatigable  scholar  and  his 
own  intense  application,  Mr.  Thatcher  became  distinguished,  not 
only  in  the  common  academical  studies,  but  also  in  Hebrew, 
Syriac  and  Arabic,  in  the  first  of  which  languages  he  composed  a 
lexicon.  He  was  well  skilled,  we  are  told,  in  the  arts,  especially 
in  logic;  and  understood  mechanics,  both  in  theory  and  prac- 
tice. As  was  not  uncommon  at  that  period,  he  studied  two  pro- 
fessions, medicine  and  theology,  in  both  of  which  he  obtained  a 
high  reputation.  In  the  former  profession,  he  has  the  honor  of 
having  been  the  author  of  the  first  medical  tract  ever  published 
in  Massachusetts/  He  first  settled  in  the  ministry  at  Weymouth, 
in  1644;  where  he  continued,  with  great  acceptance,  more  than 
twenty  years.  In  1664,  from  a  "concurrence,"  says  the  au- 
thor of  the  Magnalia,  "of  many  obliging  circumstances,"  which 
are  not  stated,  he  was  dismissed  from  the  church  in  Weymouth, 
and  removed  to  Boston;  where  he  preached  occasionally,  but 
was  chiefly  employed  in  practising  as  a  physician,  till  he  was 
chosen  pastor  of  the  Third  Church  in  1669. 

As  a  Christian  and  a  minister  he  was  greatly  and  deservedly 
esteemed.  He  was  among  the  most  popular  preachers  in  the 
colony.  His  sermons,  of  which  one  only  is  known  to  have  been 
published,  &  are  said  to  have  been  "elaborate  and  affectionate." 
He  not  only  preached  twice  on  the  Sabbath,  but  maintained  lec- 
tures on  other  days  of  the  week;  and  was  diligent  in  instructing 
the  children  and  youth  of  his  charge.h  But  the  "excellency," 
we  are  told,  "that  shined  above  the  other  glories  of  his  ministry, 
was  that  excellent  spirit  of  prayer  which  continually  breathed  in 
him,"  having  "an  eminency  above  most  men  living  for  his  copi- 
ous, his  fluent,  his  fervent  manner  of  performing  that  sacred  ex- 
ercise." His  abundant  labors  in  the  ministry  were  crowned 
with  signal  success;  as  was  evinced  by  "the  great  growth  of  the 
church"  in  Weymouth  while  under  his  oversight,  and  by  the  in- 
crease, while  he  continued  the  pastor  of  this  church,  of  the  num- 
ber admitted  to  its  communion  to  two  hundred  and  seventeen.  He 
preached  his  last  sermon  for  Mr.  Increase  Mather,  from  1  Peter 
iv,  IS.  "Grow  in  grace  and  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ;"  immediately  after,  visited  a  sick  person; 
was  himself  seized  with  a  fever;  and  expired  October  15, 
1678,  aged  58.   (20.) 

As  has  been  already  intimated,  a  colleague  had  been  settled 
with  Mr.  Thatcher  a  few  months  before  his  death.  This  was 
the  Rev.  Samuel  Willard,  one  of  the  most  eminent  of  the 


(f)  "A  Brief  Guide  to  the  common  people  in  the  Small  pox  and  Measles;"  published 
in  1 677. 

(g)  A  fast  sermon  in  1674.    There  are  copious  notes  of  many  of  his  sermons,  taken  by  Mr. 
John  Hull,  and  preserved  in  manuscript  volumes  in  the  Old  South  library. 

(h)  He  prepared  and  printed  u  catechism  for  children. 


13 

ministers  that  have  adorned  the  New  England  churches.  He 
was  a  native  of  the  colony,  of  honorable  descent;  and  graduated 
at  Harvard  College  in  1G59.  He  was  first  settled  in  the  min- 
istry at  Groton,  where  he  continued  above  twelve  years;  when, 
that  place  being  destroyed  by  the  Indians,  and  his  flock  scatter- 
ed, in  1G7G,  he  removed  to  Boston;  and,  on  the  lOdi  of  April, 
1678,  was  settled  as  colleague  pastor  of  this  church.  After 
the  death  of  Mr.  lecher,  in  the  following  October,  he  contin- 
ued sole  pastor  abou^two  years,  when  an  assistant  was  ordained. 
Mr.  Willard  was  chosen  vice-president  of  Harvard  College  in 
1701;  and  from  the  death  of  president  Mather  in  that  year,  dis- 
charged the  duties  of  the  presidency,  with  high  reputation,  till  a 
little  before  his  decease  in  1707,  still  continuing  his  ministerial 
labors  in  Boston. 

His  powers  of  mind  were  of  a  superior  order.     He  had  a  co- 
pious fancy,  and  a  quick  and  accurate  perception;  and  in  argu- 
ment, was  profound  and  clear.     His  piety  was  consistent,  devot- 
ed, self-denying  and  confiding.     His  learning  was  extensive  and 
solid;  especially  in  theology,  which  was  his  favorite  study,  and 
for  his  proficiency  in  which  he  was  greatly  celebrated.     "His 
discourses,"  says  his  colleague,  in  his  funeral  sermon,  "were  all 
elaborate,  acute  and  judicious;  the  matter  being  always  weighty, 
and  his  subjects  well  chosen,  suited  to  the  state  of  his  flock,  and 
every  way  adapted  to  make  them  wiser  and  better.     His  com- 
mon discourses  might  have  been  pronounced  with  applause  before 
an  assembly  of  the  greatest  divines."     "His  style  was  masculine, 
not  perplexed,  but  easy  as  well  as  strong."     His  delivery  was 
characterized  by  "gravity,  courage,  zeal  and  prudence,  and  with 
tender  solicitude   for  perishing  souls.      And,  when  the  matter 
required  it,  no  man  could  speak  with  greater  pathos  and  pun- 
gency."    "He  knew  how  to  be  a  son  of  thunder  to  the  secure 
and  hardened,  and  a  son  of  consolation  to  the    contrite    and 
broken  in  spirit."     "His  public  prayers  were  always  pertinent 
and  pathetical,  animated  with  a  spirit  of  devotion,  and"  charac- 
terized by  "an  uncommon  compass  of  thought."     As  a  pastor, 
he  was  distinguished  for  "prudence,  faithfulness  and  impartial- 
ity."    "All  his  talents  and  acquisitions  were  consecrated"  to  the 
service  of  Christ,  and  over  the  whole,  it  is  said,  was  shed  the 
lustre  of  a  "remarkable  and  unaffected  modesty,"  and  a  "spirit 
truly  pacific."     He  was  ardently  attached  to  the  works  of  the 
ministry,  and  unusually  diligent  in  performing  its  various  duties. 
Besides  the  public  services  of  the  Sabbath,  he  maintained  other 
exercises  for  the  religious  improvement  of  his  people,  among 
which  was  particularly  distinguished  a  course  of  expository  lec- 
tures on  the  Assembly's  Shorter  Catechism,  first  delivered  in 
a  compendious  and  familiar  form  to  the  children  of  his  congre- 
gation, and  afterwards   enlarged  into  elaborate  discourses  to  the 


14 

number  of  two  hundred  and  fifty,  which  he  delivered  monthly 
on  Tuesdays  in  the  afternoon,  in  his  public  congregation,  com- 
mencing January  31,  1687,  8.  These  lectures,  it  is  stated, 
were  "heard  with  a  great  relish  by  many  of  the  most  knowing 
and  judicious  persons  both  from  town  and  college."  After  the 
author's  decease,  they  were  published  in  a  volume  of  914  pages; 
which  was  the  first  body  of  divinity,  and  the  first  folio,  ever  print- 
ed in  this  country.1  In  controversy,  Mr.  Willard  was  regarded 
as  "a  champion,  defending  the  cause  of  truth  with  courage,  and 
with  enlightened  and  affectionate  zeal."  In  the  strange  pro- 
ceedings in  relation  to  witchcraft  in  1692,  though  three  of  the 
judges  who  condemned  the  persons  executed  for  that  crime 
were  members  of  his  church,  and  to  express  doubts  of  the  guilt 
of  the  accused,  was  to  expose  one's  self  to  accusation  and  con- 
demnation, he  had  the  courage  to  express  his  decided  disap- 
probation of  the  measures  pursued,  to  use  his  influence  to  arrest 
them,  and  to  aid  some  who  were  imprisoned  awaiting  their  trial, 
to  escape  from  the  colony.  And  he  had  the  satisfaction  soon 
to  see  a  stop  put  to  those  unhappy  proceedings,  and  the  judicious 
part  of  the  community  come  over  to  his  opiniog. 

As  will  be  inferred  from  the  statements  already  made,  Mr. 
Willard  possessed  great  influence  and  popularity.  "He  was 
called  upon  on  all  great  occasions  to  deliver  his  sentiments  from 
the  pulpit."  His  publications  were  numerous;  more  numerous, 
it  is  said,  than  those  of  any  other  "divine  in  this  country,  except 
Cotton  Mather;  and  they  were  all  calculated  to  do  honor  to  the 
author,  and  edify  pious  people."  "He  took  leave  of  his  be- 
loved flock  "at  the  table  of  the  Lord;"  and  died  suddenly  Sep- 
tember 12,  1707,  aged  67.   (21) 

In  addition  to  the  occurrences  during  the  ministry  of  Mr.  Wil- 
lard already  adverted  to,  the  following  are  worthy  of  notice. 

In  1679  was  held,  what  has  been  commonly  called,  "the  Re- 
forming Synod."  Various  causes, — among  which  the  most  prom- 
inent were  great  worldly  prosperity ,J  and  (most  influential  of 
all)  the  mingling  of  politics  and  religion  from  the  beginning,  and 
the  consequent  relaxing  of  divine  institutions  and  "prostituting  of 
the  mysteries  of  our  holy  religion  to  mere  secular  views  and  ad- 
vantages," k  had  been  producing  a  gradual  and  continually  more 
rapid  decline  of  religion  in  the  country.  It  began  to  be  distinct- 
ly noticed  in   1660.       It  increased  more  and  more  till  1670; 

(i)  Two  hundred  and  twenty  of  these  discourses  were  delivered  as  described.  Two  hun- 
dred and  forty-six  were  written  out  in  full  before  his  death,  to  the  end  of  the  100th  Ques- 
tion of  the  Catechism,  which  contains  the  explanation  of  the  Preface  to  the  Lord's  prayer. 
The  rest  of  the  volume  is  composed  of  the  notes  used  in  his  former  and  shorter  expositions. 

(j)  Hutchinson  says,  under  the  date  1669,  "The  colony,  about  this  time  made  a  greater 
figure  than  it  ever  did  at  any  other  time.  Their  trade  was  as  extensive  as  they  could  wish. 
Some  of  the  magistrates  and  principal  merchants  grew  very  rich,  and  a  spirit  of  industry 
and  economy  prevailed  throughout  the  colony,"  i.  369, 

(k)  Hutchinson  i,  431. 


15 

"when,"  says  one  of  the  most  accurate  of  our  historians,1  "it 
grew  very  visible  and  threatening,  and  was  generally  complained 
of  and  bewailed  bitterly  by  the  pious"  among  the  ministers  and 
people.  And  from  the  statements  that  have  come  down  to  us, 
it  is  evident  that  there  was  ample  cause  of  complaint  and  lamen- 
tation. At  length  the  displeasure  of  God,  it  was  thought,  began 
to  be  clearly  indicated  in  his  natural  providence.  Consuming 
disasters  befel  the  labors  of  the  husbandman;  losses  at  sea  were 
uncommonly  numerous;  desolating  fires  wasted  the  chief  seats 
of  trade;  a  dreadful  pestilence  raged  through  the  colony;  and  in 
the  political  horizon  a  cloud  was  gathering  of  most  portentous 
aspect.™ 

These  circumstances  led  the  General  Court,  in  May  1679,  to 
call  upon  the  churches  to  send  elders  and  other  messengers  to 
meet  in  a  Synod,  for  the  solemn  discussion  of  these  two  questions, 
What  are  the  •provoking  evils  of  Nciv  England?  and  What  is  to 
be  done,  that  so  those  evils  may  be  reformed?  n  The  original  notice 
to  this  church,  from  the  secretary  of  the  General  Court,  to  send 
a  delegation  to  this  Synod,  is  preserved.  (22)  The  proposal  was 
received  and  acted  upon  by  the  churches  with  becoming  solemnity. 
"A  general  fast  was  first  kept,  that  the  gracious  presence  and 
Spirit  of  God  might  be  obtained  for  the  direction  of  the  approach- 
ing Synod."  At  the  appointed  time,  September  10,  1679,  a 
very  full  representation  from  the  churches  convened  at  Boston. 
"The  assembly"  commenced  its  duties  by  observing  "a  day  of 
prayer  with  fasting  before  the  Lord."  Two  sessions  were  held. 
"Several  days  wrere  spent  in  discoursing  upon  the  two  grand 
questions  laid  before  them,  with  utmost  liberty  granted  unto  every 
person  to  express  his  thoughts  thereupon.  A  committee  was 
then  appointed  to  draw  up  the  mind  of  the  assembly;  which  be- 
ing done,  it  was  read  over  once  and  again,  and  each  paragraph 
distinctly  weighed;  and  then,  upon  mature  deliberation,  the 
whole  was  unanimously  voted,  and  presented  unto  the  General 
Court;"  and  by  them,  in  an  act  passed  October  15,  1679,  "com- 
mended unto  the  serious  consideration  of  all  the  churches  and 
people  in  the  jurisdiction;"  the  Court  "enjoining  and  requiring 
all  persons,  in  their  respective  capacities,  to  a  careful  and  dili- 
gent reformation  of  all  those  provoking  evils  mentioned  therein, 
according  to  the  true  intent  thereof,  that  so  the  anger  and  dis- 
pleasure of  God,  many  ways  manifested,  may  be  averted  and  his 
favor  and  blessing  obtained." 

(1)  Mr.  Thomas  Prince:  Christian  History,  i.  94,  where  may  he  seen  extracts  from  election 
sermons,  &c.  giving  most  affecting  descriptions  of  the  fearful  declension. 

(m)  See  Magnalia,  Book  5,  p.  85.    Hutchinson  i.  33-4.     The  result  of  Three  Synods. 

(n)They  were  also  to  review  the  Platform  of  Church  discipline,  which  they  unanimously 
approved. 


16 

In  replying  to  the  first  question  submitted  to  them,  the  Synod 
enumerated  the  sins  which  they  conceived  to  be  most  prevalent 
and  offensive  to  heaven.  In  answer  to  the  second  question,  they 
recommended  various  measures  of  reformation;  among  which 
the  most  prominent  were, — more  careful  attention  to  personal 
and  family  religion;  a  return  to  the  ancient  strictness  in  admit- 
ting persons  to  the  Lord's  Supper;  a  faithful  attention  to  church 
discipline;  and  the  observance  by  the  churches  of  seasons  of 
special  humiliation  and  prayer,  accompanied  with  a  public  and 
solemn  renewal  of  covenant.  "Every  church"  in  the  colony,  it  is 
said,  took  "some  notice  of  this  Synod,  and  of  the  measures  it 
recommended  for  reviving  the  power  and  spirit  of  religion;"  °  and 
most  of  them  kept  days  of  fasting  and  prayer,  and  publicly  re- 
newed their  covenant.  This  church,  with  great  solemnity  at- 
tended to  this  service  on  the  29th  of  June  1680;  publicly  ac- 
knowledging their  sins  and  the  sins  of  the  people  at  large,  bind- 
ing themselves  to  a  faithful  reformation,  and  consecrating  them- 
selves and  their  offspring  anew  to  the  service  of  God.  The 
form  of  covenant  used  on  this  occasion  is  preserved  in  the 
records  of  the  church.   (23) 

These  measures  were  attended  with,  temporary  indeed,  but 
visible,  happy  results;  especially  the  renewal  of  covenant. 
"Very  remarkable,"  it  is  testified  "was  the  blessing  of  God  on 
the  churches  which  did,"  in  this  respect,  conform  to  the  advice 
of  the  Synod,  "not  only  by  a  great  advancement  of  holiness  in 
the  people,  but  also  by  a  great  addition  of  converts  to  their  holy 
fellowship.  And  many  thousand  spectators"  it  is  added,  "will 
testify,  that  they  never  saw  the  special  presence  of  God  our 
Saviour  more  notably  discovered  than  in  the  solemnity  of  these 
opportunities."  p  The  additions  to  this  church  in  six  months,  were 
nearly  as  many  as  they  had  been  in  the  two  preceding  years. 

The  political  evils  just  now  mentioned  as  impending,  soon 
came  upon  the  colony,  in  rapid  succession,  and  with  fearful 
weight.  In  1676,  had  arrived  that  unrelenting  enemy  of  the  lib- 
erties of  New  England,  Edward  Randolph,  "whose  business  it 
was,"  the  people  said,  "to  go  up  and  down  seeking  to  devour 
them."  q  In  1682,  he  proposed  in  the  Council  of  the  colony, 
that  ministers  of  the  Established  Church  of  England  should  be 
sent  over;  to  be  maintained,  in  part,  by  diverting  to  this  object 
the  money  hitherto  annually  expended  amongst  the  Indians,  and 
to  have  the  exclusive  privilege  of  solemnizing  marriages.  (24)  This 
proposal  spread  alarm  among  the  ministers  and  churches,  and 
produced  a  deep  conviction  of  the  necessity  of  union  and  concert 

(o)  History  of  the  First  Church,  p.  127. 

(p)  The  quotations  in  this  account  of  the  Reforming  Svnod  not  otherwise  acknowledged 
are  from  the  Magnalia,  Book  5. 
(q)  Snow's  Hist,  of  Boston,  p.  1C8.   Mutch,  i.  319. 


17 

in  resisting  the  threatened  encroachments  upon  their  liberties.  The 
First  Church  had,  up  till  this  time,  a  period  of  fourteen  years, 
refused  all  acts  of  ecclesiastical  intercourse  and  communion  with 
the  Third  Church.'"  At  a  meeting  of  the  First  Church,  April  23, 
1682,  it  was  agreed  to  propose  to  the  South  Church,  "to  forgive 
and  forget  all  past  offences,"  and  live  henceforth  in  "peace."  This 
proposal  was  cordially  acceded  to  by  the  Third  Church.  And, 
"unto  the  general  joy  of  Christians  in  the  neighborhood,  both 
the  churches  kept  a  solemn  day  together;  wherein,  lamenting  the 
infirmities  that  had  attended  their  former  contentions,  they  gave 
thanks  to  the  great  Peace-Maker  for  effect!  lg  this  joyful  recon- 
ciliation."9 

In  July  1GS5,  the  charter  of  the  colony  was  abrogated.  In 
the  following  spring,  Col.  Joseph  Dudley  received  a  commission 
to  take  charge  of  the  government,  under  tl.e  title  of  President, 
till  a  governor  should  be  appointed.  He  entered  in  form  upon 
the  duties  of  his  office  May  25,  1686.  The  next  day  a  clergy- 
man of  the  Church  of  England  who  had  come  over  a  short  time 
before,*  waited  on  the  Council,  and  requested  one  of  the  three 
Meeting  Houses  to  preach  in.  This  was  refused;  and  he  was 
granted  the  east  end  of  the  Town-house,11  where  the  Deputies  had 
formerly  met,  until  those  who  desired  his  ministry  should  provide 
a  fitter  house.  (26) 

On  the  19th,  of  the  following  December,  Sir  Edmund  Andros 
arrived,  as  governor,  with  almost  unlimited  powers.  He  landed 
on  the  20th,  and  went  to  the  Town-house,  where  his  commission 
was  read,  and  the  Council  sworn.  The  ministers  of  the  town 
being  present  at  the  solemnity,  he  took  them  aside  into  the  Li- 
brary, and  spoke  to  them  about  accommodation  as  to  a  Meeting 
House,  the  times  of  service  to  be  so  contrived  as  that  one  House 
might  serve  two  assemblies.  The  next  day  a  meeting  was  held 
of  the  ministers  and  four  of  each  church,  to  determine  what  an- 
swer to  give  to  the  Governor;  and  it  was  agreed,  that  they  could 

(r)  I  have  met  with  but  one  transaction  which  has  any  appearance  of  an  exception  to  this 
statement.  It  is  presented  in  the  following  extract  from  the  records  of  the  First  Church,  p. 
40.  "Aug.  5th,  1679.  Voted  by  the  churche,  upon  an  order  and  advise  of  ye  magistrates 
yt  all  ye  elders  of  ye  town  might  joyntly  carry  on  ye  5th  day  Lecture:  In  an  answer  to  ye 
motion  of  ye  Hon'd  magistrates  about  the  Lecture;  Tho  as  an  injunction  wee  cannot 
concurr  with  it,  but  doe  humbly  bare  our  witness  against  if,  as  apr. bending  it  tending  to 
ye  infrivgemetof  churche  liberty;  Yett,  if  ye  Lord  incline  the  hearts  of  the  other  Teaching 
officers  of  this  town  to  accept  of  desire  of  our  officers,  to  give  yr  assistance  with  those  of  this 
church,  who  shall  bee  desired  to  carry  on  their  fifth  day  Lecture,  wee  are  willing  to  accept 
their  help  therein." — From  this  it  would  seem  that  the  Thursday  Lecture  had  previously 
been  carried  on  solely  by  Ihe  ministers  of  the  First  Church.  After  this  the  pastors  of  the 
Second  and  Third  churches  were,  doubtless,  united  with  them,  and  subsequently  the  minis- 
ters of  other  churches  in  the  town  as  they  were  formed  and  had  pastors  settled.  This  lec- 
ture is  now,  and  has  been  for  many  years,  carried  on  by  the  members  of  the  Boston  Associa- 
tion both  in  town  and  country,  all  of  whose  members  since  1819  have  been  considered  Unita- 
rians. 

(s)  Magnalia,  Eook  5,  p.  83.    See  Note  (25.) 

(t)  Mr.  RatclifFe:  he  came  over  with  Mr.  Dudley  in  1683,  and  arrived  at  Boston  Oct.  23,  in 
that  year.    The  first  Episcopal  society  was  formed  here  in  1685.    Hutch,  i.  355,  356. 

(u)  It  stood  on  the  spot  now  occupied  by  the  Old  State  House  in  State  Street,  then  called 
King  Street. 


18 

not,  with  a  good  conscience,  accede  to  his  Excellency's  pro- 
posal. 

On  the  23d,  of  March,  the  Governor  sent  Randolph  for  the 
keys  of  the  South  Meeting  House.  The  demand  was  not  com- 
plied with;  and  six  of  the  principal  members  of  the  church  wait- 
ed on  his  Excellency,  and  remonstrated  against  his  occupying 
the  House  without  the  consent  of  the  proprietors.  On  the  25th, 
the  Governor  sent  orders  to  the  sexton  to  ring  the  bell  and  open 
the  House.  The  sexton  was  frightened  into  a  compliance;  and 
the  Meeting  House  was  occupied  for  the  service  for  Good- Fri- 
day prescribed  by  the  Church  of  England.  On  the  next  Sab- 
bath, the  Governor  and  his  retinue  again  met  in  the  Meeting 
House,  having  notified  Mr.  Willard  that  he  might  occupy  it  at 
half  past  one.  The  members  of  the  South  congregation,  accord- 
ingly, assembled  at  that  time;  but  were  kept  standing  in  the 
street  till  past  two.  From  this  time  the  Governor,  when  in  town, 
occupied  the  House,  at  such  times  as  he  was  pleased  to  say  suit- 
ed his  convenience,  (more  than  once  changing  the  hours  of 
meeting  on  the  Sabbath,  to  the  great  annoyance  of  Mr.  Willard 
and  his  people,) — probably  till  his  deposition  from  the  govern- 
ment in  1689:  when  the  congregation  were  freed  from  the  usur- 
pation, and  their  House  of  worship  from  the  desecration,  of  tyran- 
ny, till  its  new  oppressions  and  greater  profanations  produced 
another  revolution,  issuing  in  complete  and  final  deliverance.  (27) 

The  narrative  will  here  be  suspended,  to  be  resumed  in  the 
afternoon. 


SERMON  II. 


Psalm  lxxvii,  11,  12,  13. 

I  WILL  REMEMBER  THE  WORKS  OF  THE  LORD;  SURELY  I  WILL  REMEMBER 
THV  WONDERS  OF  OLD.  I  WILL  MEDITATE  ALSO  OF  ALL  THY  WORK, 
AND  TALK  OF  THY  DOINGS.    THY  WAY,  O  GOD,  IS  IN  THE  SANCTUARY. 

In  the  spirit  of  this  passage  I  resume  the  narrative  commenced  in 
the  morning. 

Mr.  Willard  died  September  12,  1707.  The  colleague  al- 
ready mentioned  as  having  been  settled  some  time  before,  and 
who  survived  him  nearly  ten  years,  was  Mr.  Ebenezer  Pember- 
ton;  a  son  of  Mr.  James  Pemberton,  one  of  the  founders  of 
this  church,  in  which  this  son  was  baptized  February  11,  1671. 
He  graduated  at  Harvard  College  in  1691;  and,  continuing  to 
reside  at  Cambridge,  was,  after  some  years,  chosen  fellow  of  the 
house. a  He  was  called  to  the  pastoral  office  in  this  church  Feb- 
ruary 21,  1699,  and  ordained  August  28,  1700. 

He  was  a  man  of  eminent  talents  and  great  acquirements,  and 
"had  the  reputation  of  as  accomplished  a  preacher  as  this  coun- 
try ever  produced."  "He  was,"  says  an  intimate  acquaintance, 
well  qualified  to  estimate  his  character,  "a  hard  student  from  his 
childhood;  and,  being  blessed  with  brightness  of  mind,  fervor  of 
spirit,  and  strength  of  memory,  he  made  wonderful  dispatch. 
He  was  master  of  logic  and  oratory  in  great  perfection.  The 
college  never  had  a  more  accomplished  tutor,  nor  one  that  more 
applied  himself  to  teach  and  watch  over  the  morals  of  it."  His 
piety  was   of  a  decided  character;    producing,  habitually,  "a 

(a)  That  is,  in  modern  language,  tutor. 


20 

strong  conviction  of  the  reality  of  things  invisible  and  eternal," 
and  "a  zeal  which  flamed"  in  his  Master's  cause.  His  temper- 
ament was  uncommonly  ardent;  which,  when  properly  regulated, 
gave  to  his  performances  a  peculiar  energy  and  power;  but  which 
sometimes  proved  a  great  infirmity, — his  passions,  when  suddenly 
excited,  becoming  impetuous  and  violent.  Yet,  "when  free  from 
the  excitement  of  any  unpleasant  circumstances,"  it  is  said,  "he 
was  mild  and  soft  as  one  could  wish."  In  preparing  for  the  pul- 
pit, he  usually  made  only  hints,  from  which  he  enlarged  with 
great  readiness  and  propriety.  His  discourses  were  character- 
ized by  clearness  of  exhibition,  and  close  and  animated  reason- 
ing; they  were  remarkably  practical,  yet  abounding  in  doctrinal 
truth;  often  pathetic;  and  commonly  distinguished  for  pungency 
of  application.  His  delivery  was  agreeable,  and  peculiarly  lively 
and  vigorous.  In  prayer,  he  was  copious  and  fervent.  Of  the 
few  sermons  which  he  wrote  at  length,  but  three  or  four  were 
published  by  himself.  An  octavo  volume,  containing  most  of 
these  and  some  not  before  printed,  was  published  after  his  death. 
They  are  sermons  of  uncommon  excellence, — "strong,  argumen- 
tative, eloquent."  They  are  "written,"  says  the  late  Dr.  Elliot, 
"in  the  best  style,  and  would  do  honor  to  any  preacher  of  the 
present  age.     They  are  wonderful  compositions  for  the  period." 

Through  life,  Mr.  Pemberton  was  a  diligent  student,  and  a 
laborious  minister.  His  constitution  was  always  feeble;  and 
during  several  of  his  last  years,  he  was  greatly  afflicted  with  severe 
bodily  pain;  but,  under  weakness  and  suffering,  continued  to  do 
much  in  his  appropriate  and  loved  employment.  He  preached 
his  last  sermon  on  the  20th  of  January  1716, 17,  from  Matt,  xxii, 
5.  "But  they  made  light  of  it,  and  went  their  way,  one  to  his 
farm,  and  another  to  his  merchandize;"  and  died  on  the  13th  of 
February,  aged  45.  (28) 

During  the  ministry  of  Mr.  Pemberton,  the  church  and  society 
were  in  a  flourishing  condition.  The  only  event  claiming  par- 
ticular notice  in  this  sketch,  is  "the  great  fire"  in  1711;  which 
consumed  all  Cornhill  from  School  Street  to  Dock  Square,  and 
all  the  upper  part  of  King,  now  State  Street,  including  the  Town- 
house and  the  Meeting  House  of  the  First  Church.  b  A  public 
fast  was  soon  after  observed  on  account  of  this  calamity,  and  a 
collection  taken  in  each  of  the  churches  for  the  sufferers.  "Two 
hundred  and  sixty  odd  pounds,"  of  the  currency  of  that  period, 
"were  gathered  at  the  South  Church."  c  On  the  Sabbath  after 
the  fire,  this  church  unanimously  voted  an  offer  of  their  Meeting 
House  for  the  mutual  benefit  of  both  congregations,  the  services 
to  be  performed  half  the  time  by  the  ministers  of  the  First 
Church,  for  which  the  same  weekly  allowance  should  be  made 

(b)  Snow's  History  of  Boston,  p.  210.  (c)  Judge  Sewall's  Journal. 


21 

to  them  by  the  deacons  of  the  South  Church  as  to  their  own 
pastor.  On  the  same  day  a  similar  offer  was  voted  by  the 
Brattle  Street  Society.  Both  offers  were  accepted, — the  mem- 
bers of  the  scattered  congregation  dividing  their  attendance  be- 
tween the  two  Houses,  and  their  ministers  performing  half  the 
services  in  each.  This  arrangement  continued  about  a  year, 
till  a  new  Meeting  House, — the  late  Old  Brick, — was  completed 
for  the  First  Church.  (29) 

On  the  16th  of  September  1713,  Mr.  Joseph  Sewall  was 
settled  as  colleague  with  Mr.  Pemberton;  and  continued  a  pas- 
tor of  this  church,  greatly  respected  and  loved,  till  he  had  sur- 
vived three  colleagues,  and  nearly  attained  the  age  of  81. 

Like  Mr.  Pemberton,  he  was  a  child  of  this  church.  His 
father, — the  Hon.  Samuel  Sewall,  (30)  many  years  a  Judge  and 
several  Chief  Justice  of  the  Superior  Court, — was  long  a  dis- 
tinguished member,  and  his  maternal  grandfather,  Mr.  John 
Hull,  was  among  the  most  respected  of  the  founders,  of  the 
church.  Mr.  Joseph  Sewall  was  born  August  15,  16S8,  and 
graduated  at  Cambridge  in  1707,  where  he  also  studied  divinity. 
He  was  not  remarkable  for  talents  or  learning;  but,  in  humble, 
ardent  and  consistent  piety,  and  devotedness  to  the  work  of  the 
ministry,  has  seldom  been  equalled.  A  disposition  naturally 
mild  and  affectionate  began  to  be  sanctified  in  childhood;  and 
evidences  are  preserved  d  of  his  diligent  and  faithful  use  of  the 
means  of  promoting  growth  in  grace  from  early  youth.  The 
testimony  concerning  him,  transmitted  to  us  from  the  most 
authentic  sources,  is,  that,  through  life,  "his  chief  glory  was  the 
love  of  God  and  zeal  to  do  good."  "He  seemed  to  breathe  the 
air  of  heaven  while  here  upon  earth."  "The  observation  was 
often  made"  concerning  him,  that,  "if  he  entered  into  company, 
something  serious  dropped  from  his  lips.  His  very  presence 
banished  levity,  and  produced  solemnity  of  mind  in  all  who  were 
with  him."  "He  delighted  in  the  work  of  the  ministry;  and, 
when  he  grew  venerable  for  his  age  as  well  as  his  piety,  he  was 
regarded  as  the  father  of  the  clergy.  The  rising  generation 
looked  upon  him  with  reverence;  and  all  classes  of  people  felt  a 
respect  for  his  name."  He  had  a  deep  and  thorough  conviction 
of  the  truth  and  importance  of  the  religious  principles  of  our 
fathers;  and,  though  of  a  "deliberate  and  cautious"  disposition, 
"was  courageous  in  withstanding  error.  He  could  sacrifice 
every  thing  for  peace,  but  duty  and  truth  and  holiness."  His 
sermons,  of  which  many  were  published  and  are  preserved,  were 
always  instructive  and  practical.  He  dwelt,  much  on  the  great 
doctrines  of  religion,  but  "never  entered  into  any  curious  specula- 
tions: his  object  was  to  impress  upon  people  what  they  should 

(d)  In  his  privnte  journals. 


22 

believe,  and  how  they  must  live,  to  be  eternally  happy."  His 
style  was  simple  and  plain.  His  delivery  solemn,  affectionate, 
impressive.  His  prayers  remarkably  devout  and  fervent. 
"Deeply  impressed  himself  with  the  truths"  he  uttered,  "he 
reached  the  hearts  of  his  hearers;  and  sometimes  his  voice  was 
so  modulated  by  his  feelings  and  elevated  with  zeal,  as  irresisti- 
bly to  seize  attention"  and  strongly  affect  his  auditors.  He  was 
distinguished  for  affectionate  attention  to  children  and  youth;  and 
eminently  happy  and  useful  in  pastoral  visits.  He  was  a  warm 
"friend  of  literature,  and  did  all  in  his  power  to  promote  the  in- 
terest and  reputation  of  the  college."  Upon  the  death  of  presi- 
dent Leverett  in  1724,  he  was  chosen  to  succeed  him;  but, 
from  his  attachment  to  the  ministry,  and  in  compliance  with  the 
ardent  wishes  of  his  people,  declined  the  invitation.  Having  in- 
herited a  considerable  fortune,  he,  for  many  years- in  succession, 
made  a  liberal  donation  to  the  college,  to  be  appropriated  to  pious 
indigent  students;  and  when  the  library  was  consumed  by  fire, 
made  a  present  of  many  valuable  books.  He  also  gave 
liberally  to  the  poor,  and  to  various  pious  and  charitable  objects. 
In  short,  he  was  emphatically,  what  he  used,  in  his  latter  years, 
to  be  commonly  and  most  respectfully  called,  the  "good  Dr. 
Sewall."  (31) 

This  excellent  man  was  left  sole  pastor  of  the  church, 
by  the  death  of  Mr.  Pemberton,  in  February  1717.  The 
following  July,  Mr.  Thomas  Prince  arrived  in  Boston,  from 
Europe;  where,  after  completing  his  education  here,  hav- 
ing graduated  at  Cambridge  in  1707  and  spent  some  time  there 
studying  theology, — he  had  travelled,  visiting  different  countries, 
"not  as  an  idle  spectator,  but  as  a  diligent  and  attentive  observer 
of  men  and  things,  which  appeared  in  the  knowledge  and  expe- 
rience he  had  gained  in  his  travels."  While  in  England,  he  had 
preached  with  great  acceptance,  and  been  earnestly  solicited 
to  settle  in  that  country;  but  his  attachment  to  his  native  land 
was  too  strong  to  permit  a  compliance.  On  his  arrival  here, 
"he  was  received  with  peculiar  marks  of  respect e  and  with 
special  regard  to  his  ministerial  labors  and  character,  several 
of  the  churches  seeking  to  him  as  a  precious  gift  of  our  ascend- 
ed Saviour."  He  first  preached  for  his  classmate  and  intimate 
friend,  Mr.  Sewall,  on  the  25th  of  August  1717.  September 
29th  he  was  requested  to  supply  the  pulpit  half  the  time  for  two 
months;  and  complied.  December  20th,  the  church  gave  him 
a  call;  which  he  accepted  February  9th,  and  was  ordained 
October  1,  1718. 

(e)  In  his  journal  he  says,  "About  H  ye  Capt.  sent  his  pinnace  to  carry  me  up.  I  landed 
at  ye  Long  wharf,  about  J  of  an  hour  after  the  meetings  began,  and  by  that  means  escaped 
the  crowds  of  people  yt  came  down  at  noontime  to  see  me;  for  they  tell  me  there  were 
above  500  came  down  on  the  wharf  inquiring  after  me.  But  now  the  streets  being  clear,  I 
silently  went  up  to  the  Old  South  meeting;  and  none  there  knew  me,  but  Mr.  Sewall  in 
the  pulpit,  Mr.  Severy  praying  and  preaching  at  that  time  with  them." 


23 

The  talents  of  Mr.  Prince  were  above  mediocrity;  and  in  dil- 
igent and  successful  study,  few  if  any,  in  America  have  been  his 
equals.  He  made  great  proficiency,  not  only  in  divinity,  but 
also  in  most  of  the  branches  of  natural  science  and  polite  litera- 
ture cultivated  at  that  period.  In  history  and  chronology,  espe- 
cially as  relating  to  this  country,  his  labors  were  prosecuted  with 
unparalleled  industry  and  fidelity,  and  have  imposed  on  posterity 
great  and  lasting  obligation.  In  1703,  while  at  college,  he  began  a 
collection  of  books  and  public  and  private  papers  relating  to  the 
civil  and  religious  history  of  New  England,  to  which  he  continued 
to  make  valuable  additions  for  more  than  fifty  years.  He  also  made 
a  large  collection  of  classical  and  theological  works  and  books 
of  general  literature.  All  these  he  gave,  at  his  decease,  to  the 
church  and  congregation  of  which  he  had  been  minister.  For 
a  series  of  years  the  valuable  deposit  was  left,  without  care  or  at- 
tention, on  shelves  and  in  boxes  and  barrels,  in  the  room  under  the 
belfry  of  the  Meeting  House; f  and  many  of  the  papers  and  books 
were  scattered  and  destroyed.  At  length,  in  1814,  at  the 
instance  of  the  Massachusetts  Historical  Society,  the  remains 
of  the  collection  were  examined;  and  the  books  and  papers 
peculiarly  adapted  to  the  purposes  of  that  Society  deposited  in 
its  room;  (32)  and  the  rest  constituting  the  much  greater  portion, 
removed  to  the  house  of  the  pastor,  and  placed  in  cases,  where 
they  have  since  remained.  It  is  still  a  valuable  collection,  con- 
taining, many  standard  works  in  ecclesiastical  history,  and  biblical 
literature  and  theology,  and  a  large  number  of  the  publications 
of  the  early  divines  of  New  England. 

Another  fruit  of  the  literary  labours  of  this  indefatigable  stu- 
dent was  A  Revised  of  the  New  England  Version  of  the 
Psalms;  which,  though  indicating  no  poetical  genius,  discovers 
an  accurate  acquaintance  with  the  oriental  languages.  This  re- 
visal  was  undertaken  at  the  request  of  a  committee  of  this  soci- 
ety; accepted  by  the  church  and  congregation  on  the  9th  of 
October  1758;  to  be  used  in  public •  worship  on  and  after  the 
last  sabbath  in  that  month.    (33) 

But  it  is  not  merely  for  his  literary  acquisitions  and  labors 
that  Mr.  Prince  is  to  be  remembered  by  us  with  respect  and 
gratitude.  "That"  said  his  colleague,  in  his  funeral  sermon, 
"which  set  a  crown  upon  all,  was,  that  he  feared  God  from  his 
youth,  and  early  appeared  a  lover  of  pure  religion."  We  have 
as  convincing  evidence  of  his  decided,  consistent  and  devoted 
piety,  as  of  his  extensive  learning.  He  was,  indeed,  a  rare 
instance  of  diligence  and  fidelity  in  the  duties  of  personal  relig- 
ion and  in  the  work  of  the  ministry,  united  with  great  ardor  and 
proficiency  in  secular  studies.  His  sermons  were  rich  in  evan- 
gelical truth;  always  prepared  with  care,  abounding  in  facts  and 

(f)  Which,  the  tradition  is,  he  occupied  as  a  study. 


24 

pertinent  illustration.  "His  discourses,"  it  is  said,  "were  some- 
times too  learned  for  common  people;"  but,  if  we  may  judge 
from  those  which  were  published,  he  was  less  faulty  in  this  re- 
spect than,  from  the  character  of  his  mind  and  studies,  might 
have  been  expected.  His  delivery,  tradition  informs  us,  was 
unhappy;  his  sermons  being  always  read,  with  but  little  anima- 
tion or  variety  of  modulation,  from  a  small  manuscript  volume, 
so  used,  on  account  of  a  defect  of  vision  common  to  hard  stu- 
dents, as  to  conceal  his  countenance,  for  the  most  part,  from  his 
audience.  As  a  "pastor,"  his  colleague  has  testified,  he  was 
"tender  and  faithful,  ready  to  warn  them  that  were  unruly,  to 
comfort  the  feeble-minded,  and  resolve  the  doubting  believer. 
As  a  Christian,"  his  distinguishing  "ornament"  was  "a  meek 
and  quiet  spirit.  He  was  ready  to  forgive  injuries;  yea,  to  re- 
turn good  for  evil.  And,  by  the  grace  of  God,  he  was  enabled 
to  preserve  a  calm  and  pacific  temper  of  mind  under  many  trying 
dispensations  of  providence.  In  a  particular  manner,  when  vis- 
ited with  heavy  bereavements,  he  behaved  with  exemplary  pa- 
tience and  submission  to  the  will  of  God."  (34) 

Forty  years  were  these  excellent  men,  Sewall  and  Prince, 
associated  in  the  responsibilities  and  labors  of  the  pastoral  office 
in  this  congregation;  furnishing  an  example  of  mutual  affection 
and  union  of  purpose  and  pursuit,  to  which  the  annals  of  collegi- 
ate charges  will  be  searched  for  a  parallel,  I  fear,  almost  in  vain. 
The  journals  and  other  documents  that  have  come  down  to  us, 
lay  open  before  us  the  most  secret  history  of  these  men;  and 
not  a  solitary  instance  appears  of  unpleasant  difference  of  opin- 
ion, or  of  the  slightest  interruption,  in  any  form,  of  confidence 
and  affection.  Is  the  cause  of  this  uninterrupted  and  delight- 
ful harmony,  in  a  situation  so  peculiarly  liable  to  beget  jealousy 
and  contention,  inquired  for?  Something  is,  doubtless,  due  to 
their  remarkably  amiable  natural  temper,  and  their  early  and 
intimate  friendship;  still  more  to  their  ardent  piety;  but  most  of 
all  to  a  fact  which  thus  presents  itself  in  the  journal  of  the  ex- 
cellent Sewall.  "1721,2,  January  5,  Mr.  Prince  and  I  prayed 
together,  as  is  usual  before  the  sacrament  of  the  Lord's  Supper. 
Lord,  hear  our  prayers!"  "1722,  Nov.  2,  Mr.  Prince  and  I  met 
together,- and  prayed  to  God  for  direction  and  assistance  relating 
to  the  fast  to  be  kept  by  the  church  we  stand  related  to." 
"1728,9,  Jan.  13.  The  church  being  to  meet  relating  to  the 
affairs  of  the  new  building,  Mr.  Prince  and  I  prayed  together. 
O  Lord,  hear;  guide  and  govern  our  affairs  in  mercy!"  A  por- 
tion of  Friday  afternoon  before  every  communion,  and  a  season 
preceding  the  transaction  of  any  important  business  in  the  church, 
was  habitually  spent  in  this  manner  by  these  faithful  servants  of 
Christ;  and  occasionally,  they  spent  portions  of  a  day,  mutually 
devoted  to  private  humiliation,  in  united  prayer.     Men  who  live 


25 

together  thus,  will,  of  course,  maintain  the  unity  of  the  Spirit  in 
the  bond  of  peace. 

I  will  now  advert  to  some  of  the  more  interesting  events  that 
occurred  during  the  united  ministry  of  Prince  and  Sewall.  On 
the  night  of  the  Sabbath,  October  29,  1727,  the  whole  country 
north  of  the  Delaware  river  was  visited  with  a  violent  shock  of 
an  earthquake.  At  Boston  the  evening  was  "calm  and  serene." 
About  forty  minutes  past  10  o'clock,  was  heard,  "a  loud,  hollow 
noise,  like  the  roaring  of  a  great  chimney  on  fire,  but  inconceiv- 
ably more  fierce  and  terrible.  In  about  half  a  minute,  the 
earth  began  to  heave  and  tremble.  The  shock  increasing,  rose 
to  the  height  in  about  a  minute  more;  when  the  moveables, 
doors,  windows,  walls,  especially  in  the  upper  chambers,  made 
a  very  fearful  clattering,  and  the  houses  rocked  and  crackled, 
as  if  they  were  all  dissolving  and  falling  to  pieces.  The  peo- 
ple asleep  were  awakened  with  the  greatest  astonishment:  many 
others  affrighted,  ran  into  the  streets.  But  the  shaking  quickly 
abated;  and,  in  another  half  minute,  entirely  ceased."  b  "On  the 
next  morning,  a  very  full  assembly  met  at  the  North  Church,  for 
the  proper  exercises  on  so  extraordinary  an  occasion.  At  five 
in  the  evening,  a  crowded  concourse  assembled  at  the  Old 
Church:  and  multitudes,  unable  to  get  in,  immediately  flowed 
to  the  South,  and  in  a  few  minutes  filled  that  also.  At  Lieut. 
Gov.  Dummer's  motion,  who  was  then  Commander  in  Chief, 
the  Thursday  of  the  same  week  was  kept  as  a  day  of  extraor- 
dinary fasting  and  prayer,  in  all  the  churches  in  Boston;  not 
merely  to  intreat  for  sparing  mercy,  but  also  to  implore  the 
grace  and  Spirit  of  God  to  come  down  and  help  to  a  sincere 
repentance  and  turning  to  him.  And,  as  the  houses  of  public 
worship  were  greatly  crowded,  the  people  were  very  attentive. 
The  Ministers  endeavored  to  set  in  with  this  extraordinary  work 
of  God  in  nature,  and  to  preach  his  word  in  the  most  awakening 
manner,  and  lead  the  people  to  a  true  conversion  and  unfeigned 
faith  in  Christ,  and  guard  them  against  deceiving  themselves." 
And,  says  Mr.  Prince,  from  whom  I  quote  this  account,  "in  all 
our  congregations,  many  seemed  to  be  awakened  and  reformed; 
and,  professing  repentance  of  their  sins  and  faith  in  Christ, 
entered  into  solemn  covenant  with  God,  and  came  into  full  com- 
munion with  our  several  churches.  In  ours,  within  eight  months 
after,  were  about  eighty  added  to  our  communicants."  But,  he 
adds,  and  it  is  painful  to  be  compelled  in  fidelity  to  repeat, 
"though  I  doubt  not  but  considerable  numbers  were  at  that  time 
savingly  converted,  the  goodness  of  many  seemed  as  the  morn- 
ing cloud  and  the  early  dew,  which  quickly  passes  away."  h 

(g)  Preface  to  two  sermons,  by  Mr.  Prince,  occasioned  by  the  earthquake. 

(h)  Account  of  the  Revival  of  Religion  in  Boston:  Christian  History,  ii.  377, 378.  (35) 

4 


26 

The  next  event  claiming  our  notice  was  the  building  of  a  new 
Meeting  House.     The  first  edifice  had  now  stood  nearly  sixty 
years.     In    1721,  the  congregation  having   recently   received 
several  accessions,  a  number  of  additional  pews  were  made,  in 
vacant  places,  in  different  parts  of  the   House. i     In  October 
1727,  the  subject  of  enlarging  the  House  was  taken  up  in  a 
church-meeting,  and  a  committee  appointed  to  estimate  the  ex- 
pense.    On  the  recommendation  of  this  committee,  in  the  fol- 
lowing month,  two  committees  were  appointed,  "one  to  inquire 
what  encouragement  may  be  given  by  the  church  and  congre- 
gation towards  repairing  this  House,  the  other  to  inquire  what 
encouragement  may  be  given  towards  the  building  of  a  new 
Meeting  House."     These   committees  reported,  February  27, 
1727,8;  and  the  question  was  discussed,  whether  to  repair  or 
build;  and  decided  to  build,  by  a  vote  of  41  to  20.     The  mi- 
nority did  not  cheerfully  acquiesce;  and  at  a  meeting  in  March, 
an  effort  was  made  to  have  the  recent  vote  to  build  rescinded; 
but  without  success.     Subscriptions  were  obtained  slowly;  re- 
peated meetings  were  held;  and  little  seems  to  have  been  done, 
till  June  1728;  when  it  was  voted  to  build  of  brick,  and  a  com- 
mittee were  directed  "to  purchase  such  materials  as  they  should 
judge  proper  to  be  laid  in  before  winter." J'     January  28,  1728,9, 
a  letter  was  voted  to  be  sent  to  the  Old  Church,  in  a  respectful 
manner  to  ask  the  privilege  of  meeting  twice  in  their  House  on 
each  Lord's    day,   saving   on  their  sacrament    days:"    which 
request  was  kindly  granted.     Friday   the  28th  of   February 
was  observed  as  a  day  of  fasting  and  prayer  by  the  church  and 
congregation,  "to  humble  themselves  before  God  for  all  their 
unfruitfulness  under  the  means  of  grace  enjoyed  in  the  Meeting 
House"  soon  to  be  taken  down,  "and  to  ask  his  presence  and 
blessing  in  the  momentous  affair  of  taking  it  down  and  building 
another  House."  (36)  The  next  sabbath,  March  2nd,  the  last 
sermons  were  preached  in  the  old  building,  to  "a  very  great 
assembly."     On  Monday,  Mr.  Sewall  prayed  with  the  work- 
men, and  they  began  taking  down  the  House;  and  finished  its 
demolition   the  following  day.     "Several   of   the   beams  and 
timbers"  were  found  so  much  "decayed,"  that  it  was  "appre- 
hended" the  "crowded"  assemblies  on  the  preceding  sabbath 
"had  a  very  gracious  preservation."  k     The  foundation  for  the 

(i)  At  the  same  taeeting  at  which  it  was  resolved  to  build  these  additional  pews,  it  was 
voted  to  enlarge  the  House  "sixteen  feet  on  the  north  side,  to  make  suitable  accommodations 
for  such  as  watt  them  for  their  families,  provided  a  suitable  and  sufficient  number  of  per- 
sons appear  to  encourage  it,  and  the  necessary  charge  of  repairing  the  Meeting  House  be 
not  increased  thereby."    This  vote  was  not  carried  into  effect. 

(j)  Tradition  saysthe  mortar  was  all  male  the  fall  before  it  was  used. 

(k)  Dr.  Sewall's  journal.  He  adds,  "I  thank  thee,  0  thou  Preserver  of  men.  Reconcile  thy 
servants  who  have  been  opposite  to  this  work,  and  let  there  be  good  agreement  amongst  thy 
people  in  the  things  that  are  pleasing  in  thy  sight."  Among  the  opposers  was  his  honored 
father,  who  sent  in  to  the  meeting  at  which  it  was  voted  to  take  down  the  old  house,  a 
written  proteiy  which  he  desired  might  be  recorded  on  the  church  books.  This  was  not 
done,  but  a  copy  is  preserved  in  his  letter  book. 


27 

new  edifice,  it  appears  from  the  inscription  on  the  upper  stone, 
at  the  south  west  corner,  just  above  the  pavement  in  Milk  Street, 
was  commenced  March  31,  1729.'  The  building  was  com- 
pleted in  April  1730.  m  It  was  finished  with  two  galleries  as  at 
present;  and  the  pulpit  in  the  same  position  as  now,  but  larger 
and  higher  than  tin's,  with  a  sounding-board  projecting  from  the 
wall  above  the  casing  of  the  window;  and  with  two  seats  directly 
in  front,  one  somewhat  elevated  for  the  deacons,  and  one  still 
more  elevated  for  the  elders.  On  each  side  of  the  middle  aisle 
and  nearest  the  pulpit,  were  a  number  of  long  seats  for  aged 
people:  and  the  rest  of  the  floor,  except  the  aisles  and  several 
narrow  passages,  was  covered  with  square  pews.  n  The  House 
was  not  dedicated  in  the  manner  now  practised,  but  was  first 
occupied  on  the  sabbath  April  26, — corresponding  to  May  7, 
N.  S.  1730.  Mr.  Sewall  preached  in  the  morning,  from  Hag- 
gai  ii.  9.  "The  glory  of  this  latter  House  shall  be  greater  than 
the  glory  of  the  former,  saith  the  Lord  of  hosts;  and  in  this 
place  will  I  give  peace,  saith  the  Lord  of  hosts."  In  the  after- 
noon Mr.  Prince  preached,  from  Psalm  v.  7.  "As  for  me,  I 
will  come  into  thy  house  in  the  multitude  of  thy  mercy;  and  in 
thy  fear  will  I  worship  toward  thy  holy  temple."  (37) 

In  a  few  years  was  remarkably  fulfilled  the  divine  promise 
contained  in  the  text  of  the  first  sermon  delivered  within  these 
walls.  The  Spirit  of  God  was  poured  out,  in  a  manner  that 
gave  to  this  House  a  greater  glory  than  had  ever  been  given  to 
the  former. 

It  would  seem  that  under  the  ministry  of  such  men  as  Prince 
and  Sewall,  vital  religion  must  have  constantly  flourished.  But, 
from  the  influence  of  causes  which  will  not  now  be  specified,  °  it 
was  not  so.  Mr.  Prince  himself  is  our  authority  for  this  state- 
ment. Upon  "my  return  hither,"  says  he,  "in  1717,  though 
there  were  many  bright  examples  of  piety  in  every  seat  and 
order,  yet  there  was  a  general  complaint  among  the  pious  and 
elderly  persons,  of  a  great  decay  of  godliness  in  the  lives  and 
conversations  of  people  both  in  the  town  and  land."  Then  he 
gives  an  account  of  various  extraordinary  efforts  made  by  the 
ministers  and  churches  of  Boston,  in  the  course  of  the  next 

(1)  Corner  stones  were  not  laid  then  as  is  now  the  custom.  Hence  I  conclude  that  this 
date  is  that  of  the  commencement  of  the  new  building.  On  the  stone  similarly  situated  in 
the  north-west  corner  of  the  building,  on  the  west  side,  are  inscribed  the  letters  SS;  and  on 
that  in  the  north  east  corner,  on  the  east  side,  LB  1729. 

(m)  In  1822, 1  visited  Mr.  William  Homer,  then  ninety-five  years  old,  who  was  baptized 
in  the  first  Meeting  House  of  the  Old  South  church,  and  whose  father  was  one  of  the  com- 
mittee for  building  the  present  edifice.  He  told  me  that  he  'had  often  heard  his  father  say, 
that  while  laying  the  foundation,  erecting  the  walls  and  putting  on  the  roof,  and  doing  all 
the  outside  work,  the  workmen  were  never  hindered  an  hour  by  foul  weather.  The  season 
was  not  more  dry  than  usual,  but  it  always  rained  in  the  night.' 

(n)  There  were  stairs  or  passages  to  the  galleries  inside  the  House,  in  the  southwest 
and  northwest  ;orners;  and  the  porch  in  Milk  Street  projected  into  the  street  about  as  far 
again  as  at  present:  the  former  were  removed  into  the  west  porcli  in  1808,  and  the  latter  waa 
reduced  in  1813. 

(o)  They  will  be  detailed  in  the  third  sermon. 


28 

eighteen  years,  to  arrest  this  decline  and  promote  a  revival  of 
true  religion;  some  of  which  were  not  wholly  ineffectual,  but 
from  all  of  which  there  were  no  visible  and  abiding  general 
results,  p  About  the  year  1735,  there  was  a  remarkable  atten- 
tion to  religion  in  the  western  parts  of  this  State,  and  in  Con- 
necticut. "But,  in  the  mean  while,"  says  Mr.  Prince,  "the  gen- 
eral decay  of  piety  seemed  to  increase  among  us  in  Boston. 
And  for  the  congregation  I  preach  to,  though  for  several  years 
some  few  offered  themselves  to  our  communion,  yet  but  few 
came  to  me  in  concern  about  their  souls  before.  And  so  I  per- 
ceive it  was  in  others.  And  I  remember  some  of  the  ministers 
were  wont  to  express  themselves  as  greatly  discouraged  with  the 
growing  declension  both  in  principle  and  practice,  especially 
among  the  rising  generation."  But  now  a  brighter  and  glorious 
day  was  about  to  dawn.  The  ministers  and  other  Christians 
here,  having,  from  the  year  1738,  received  accounts  of  the  sur- 
prising power  and  success  with  which  God  was  pleased  to  attend 
the  preaching  of  the  Rev.  George  Whitefield,  invited  him  to 
come  to  Boston,  where  he  arrived  the  first  time  in  September 
1740.  He  continued  in  this  place  and  the  neighborhood  about 
a  month,  preaching  twice  almost  every  day,  to  immense  congre- 
gations, and  with  his  usual  power.  (38)  During  this  visit,  ministers 
and  Christians  were  greatly  stirred  up  to  effort  and  prayer  for 
the  promotion  of  Christ's  kingdom;  and  "great  numbers,"  says 
Mr.  Prince,  "were  so  happily  concerned  about  their  souls,  as 
we  had  never  seen  any  thing  like  it  before."  q  A  genuine  and 
powerful  revival  of  religion  had  commenced;  which  extended 
to  all  the  congregations  in  the  town,  and  continued,  without  any 
sensible  abatement,  nearly  two  years.  Assemblies  on  the  sab- 
bath, and  several  public  lectures,  with  a  great  number  of  private 
meetings,  during  the  week,  were  crowded  with  attentive,  and 
often  deeply  affected,  hearers.  And  "scarce  a  sermon  seemed  to 
be  preached  without  some  good  impressions."  r  So  extensive 
and  powerful  was  the  influence  on  the  minds  of  the  people, 
that  above  a  thousand  inquirers  visited  Mr.  Webb,  one  of  the 
pastors  of  the  New  North  Church,  in  three  months;  and  Mr. 
Cooper,  minister  in  Brattle  Square,  "was  wont  to  say,  that 
more  came  to  him,  in  one  week,  in  deep  concern  about  their 
souls,  than  in  the  whole  twenty-four  years  of  his  preceding 
ministry.  I  can  also  say  the  same,"  adds  Mr.  Prince,  "as  to 
the  numbers  who  repaired  to  me."  8  "The  very  face  of 
the  town,"  he    continues,    "seemed    to   be  strangely    altered. 

(p)  See  his  account  of  the  Revival  in  Boston  in  ]740:  Christian  History,  vol.  ii.  pp.  375 
—379. 

(q)  Christian  History,  ii.  381. 

(r)  Do.  p.  395;— the  Rev.  Gilbert  Tennent  of  Philadelphia,  wa3  here  from  Dec.  13,  1740 
to  March  2,  1740,1,  and  preached  often,  and  was  greatly  instrumental  in  promoting  the 
revival. 

(s)  Christian  History,  ii.  391. 


29 

Some  who  had  not  been  here  since  the  fall  before,  have  told  me 
their  great  surprise  at  the  change  in  the  general  look  and  carriage 
of  the  people,  as  soon  as  they  landed."1  Tippling  houses  were 
deserted,  vicious  associations  broken  up;  and  the  great  mass 
of  the  community,  for  a  time,  mainly  attentive  to  the  concerns 
of  their  souls. "  Large  additions  were  made  to  all  the  eight 
Congregational,  and  two  Presbyterian  churches  then  in  the  town, 
"the  greater  part  of  whom  gave"  their  pastors  "a  more  exact 
account  of  the  work  of  the  Spirit  of  God  on  their  souls  in 
effectual  calling,  than"  they  were  "wont  to  hear  before."  Nor 
was  the  goodness  of  these  converts  like  the  morning  cloud  and 
the  early  dew.  Of  those  who  were  received  to  the  church  in 
Brattle  Street,  Mr.  Colman  remarked,  more  than  three  years 
after  the  commencement  of  the  revival,  "the  good  fruits  of  their 
abiding  profession  unto  this  day,  in  a  discreet,  meek,  virtuous, 
pious  conversation,  give  me  satisfaction  and  pleasure  in  them 
from  day  to  day."  v  And  Mr.  Prince  testified,  at  a  still  later 
period, w  "Of  our  numerous  additions,"  with  one  exception, 
the  "conversation,  as  far  as  I  know,  is  as  becomes  the  Gospel. 
Nor  do  I  hear  of  any  in  the  other  churches  in  town,  that  have 
fallen  into  censurable  evil,  except  a  few  of  the   New  North."  x 

In  this  glorious  work  of  God,  as  the  statements  already  made 
have  implied,  this  congregation  largely  shared.  Its  pastors  were 
among  the  most  active  promoters  and  able  defenders  of  the 
work.  Within  these  walls  did  the  voice  of  the  apostolic  White- 
field  fall,  in  demonstration  of  the  Spirit,  on  the  ears  of  thousands 
of  breathless  hearers.  Here  the  word  spoken  by  other  servants 
of  Christ,  was  carried  to  the  conscience  and  the  heart  with  a 
divine  power.  In  conformity  with  the  custom  at  that  period, 
sixty  "bills  of  the  awakened,"  asking  prayers,  are  stated  to  have 
been  put  up  here  at  one  time.  y  And  of  the  fruits  of  the  blessed 
and  mighty  influence,  more  than  an  hundred  wTere  added  to  this 
church;  and,  we  hope,  here  trained  up  for  heaven.   (39) 

We  now  turn  to  a  scene  of  a  different  character,  yet  strikingly 
illustrating  the  mercy  and  faithfulness  of  our  and  our  fathers'  God. 
Says  the  late  president  Dwight,  when  discoursing  on  the  subject  of 
'answer  to  prayer,' z  "I  am  bound  as  an  inhabitant  of  New  Eng- 
land to  declare,  that  were  there  no  other  instances  to  be  found 
in  any  other  country,  the  blessings  communicated  to  this,  would 
furnish  ample  satisfaction  concerning  this  subject,  to  every  sober, 
much  more  to  every  pious,  man.     Among  these,  the  destruction 

(t)  Christian  History,  vol.  ii.  p.  397. 

(u)  Do.  p.  398. 

(v)  Do.  p.  413. 

(w)  In  November  1744,  more  than  four  years  after  the  commencement  of  the  Revival. 
Christian  History,  vol.  ii.  p.  412. 

(x)  Several  had  left  the  churches  of  which  they  had  been  members  and  formed  a  separate 
church.    Mr.  Prince  in  the  place  referred  to  speaks  of  other  censurable  evils. 

(y)Do.  p.  391. 

(z)  Theology,  v.  40,  41. 


30 

of  the  French  armament  under  the  Duke  D'Anville,  in  the  year 
1746,  ought  to  be  remembered,  with  gratitude  and  admiration, 
by  every  inhabitant  of  this  country.    This  fleet  consisted  of  forty 
ships  of  war;  was  destined  for  the  destruction  of  New  England; 
was  of  sufficient  force  to  render  that  destruction,  in  the  ordinary 
progress  of  things,  certain;    and  sailed  from  Chebucto  in  Nova 
Scotia  for  this  purpose."     In  the  mean  time,  our  pious  fathers, 
apprised  of  their  danger  and  feeling  that  their  only  safety  was  in 
God,  had  appointed  a  season  of  fasting  and  prayer  to  be  observ- 
ed in  all  their  churches.     "While  Mr.  Prince  was  officiating"  in 
this  Church,  "on  this  fast  day,  and  praying  most  fervently  to 
God  to  avert  the  dreaded  calamity,  a  sudden  gust  of  wind  arose, 
(the  day  had  till  now  been  perfectly  clear  and  calm,)  so  violent 
as  to  cause  a  loud  clattering  of  the  windows.     The  Rev.  pastor 
paused  in  his  prayer;  and,  looking  round  upon  the  congregation 
with  a  countenance  of  hope,  he  again  commenced,  and  with 
great  devotional  ardor,  supplicated  the  Almighty  to  cause  that 
wind  to  frustrate  the  object  of  our  enemies,  and  save  the  country 
from  conquest  and  popery.     A  tempest  ensued,  in  which  the 
greater  part  of  the  French  fleet  was  wrecked  on  the  coast  of 
Nova  Scotia.     The  Duke  D'Anville  the  principal  general,  and 
the  second  in  command,  both  committed  suicide.     Many  died 
with  disease,  and  thousands  were  consigned  to  a  watery  grave. 
The  small  number  who  remained  alive,  returned  to  France  with- 
out health  and  without  spirits."  a    And  the  enterprise  was  aban- 
doned, and  never  again  resumed.  (40) 

Having   gathered    in   the    spiritual    harvests    of    1740 — 2, 
the  venerated  Sewall  and  Prince  were  permitted  to  continue 
sixteen  years  longer  their  united  and  affectionate  labors  for  the 
spiritual  good  of  this  congregation.     In  the  fall  of  1757,  the 
health  of  Mr.  Prince  began  visibly  to  decline.     "When  means 
used  to  restore  it  failed,"  we  are  informed  in  the  memorial  of  him 
left  us  by  his  colleague,  "he  expressed  his  submission  to  the  will 
of  God,  saying    'It  is  just  as  it  should  be.'     When  he  drew 
nearer  to  death,  he  seemed  to  endure  some  hard  conflicts,  and 
it  was  painful  to  him  to  speak;    however,  he  expressed  a  deep 
sense  of  the  deadly  evil  of  sin,  and  of  his  own  vileness  by  reason  of 
it,  mentioning  its  aggravation  on  account  of  the  peculiar  advan- 
tages he  enjoyed;  and  expressed  his  entire  dependence  on  God 
through  Jesus  Christ;"  saying  "that  he  was  weary  of  this  world, 
and  that  it  was  his  chief  concern  that  his  evidences  for  heaven 
might  be  more  full  and  clear.     One  of  his  last  petitions  was, 
that  an  open  and  abundant  entrance  might  be  ministered  to  him 
into  God's  heavenly  kingdom.     And  when  his  speech  failed,  be- 
ta   No.  8  of  "Recollections  of  a  Bostonian"  published  in  the  Columbian  Centinel  in  1821. 
The  late  Mrs.  Huntington  told  me,  that  she  had  heard  Mrs.  Waters  and  Mrs.  Mason,  well 
known  aged  members  of  the  Old  South  Church,  give  substantially  the  same  account  of  Mr 
Prince's  praying  on  that  fast  day. 


31 

ing  asked,  whether  he  could  commit  his  soul  into  the  hands  of 
Christ,  and  so  resign  himself  to  the  will  of  God;  he  lifted  his 
dying  hand  to  signify  it.  And  thus,  we  have  abundant  reason  to 
believe,  he  entered  into  the  everlasting  rest  which  remains  to  the 
people  of  God,  on  the  Lord's  day,  a  little  after  sunset," b  Octo- 
ber 22,  1758,  aged  72.  His  funeral  sermon  was  preached  by 
Dr.  Sewall  on  the  next  Sabbath,  being  the  day  on  which,  in 
conformity  with  a  vote  of  the  church  already  noticed,  his  Revisal 
of  the  Psalms  began  to  be  used  in  the  public  worship  of  the  con- 
gregation. c 

Dr.  Sewall  continued  sole  pastor, — assistance  being  provided 
for  him,  most  of  the  time,  by  the  society,  half  of  each  Sabbath, — 
until  February  25,  1761;  when  the  Rev.  Alexander  Cumming 
was  installed  as  colleague  pastor.  (41)  Mr.  Cumming  was  a 
native  of  New  Jersey.  He  received  his  academical  education 
chiefly  under  the  direction  of  his  uncle,  Rev.  Samuel  Blair  of 
FVbgg's  Manor  in  Pennsylvania,  a  man  greatly  distinguished  for 
his  learning  and  piety; tl  and  studied  theology  under  the  care  of 
the  celebrated  William  Tennent. e  He  was  licensed  to  preach  in 
1746  or  1747;  and  was  three  years  minister  of  the  Presbyterian 
church  in  the  city  of  New  York. f  He  "was  a  man,"  it  is  said, 
"of  a  remarkably  clear  and  discriminating  mind;  a  close  student, 
and  an  instructive,  excellent  preacher.  He  had  a  singularly 
happy  faculty  of  disentangling  and  exhibiting  the  most  abstruse 
and  intricate  subjects ;  and  was  peculiarly  acceptable  to  the 
more  discerning  classes  of  his  hearers."  s  His  career  of  useful- 
ness in  this  place  was  short.  He  died  August  25,  1763, 
aged  36. 

Thus  the  venerable  Sewall  was  again  left  with  the  sole  charge 
of  the  congregation.  Three  years  after  another  colleague  was 
settled,  the  Rev.  Samuel  Blair.  This  gentleman  was  a  son  of 
the  Rev.  Samuel  Blair,  already  mentioned  as  the  uncle  and  aca- 
demical instructor  of  Mr.  Cumming.  He  graduated  at  the  Col- 
lege of  New  Jersey  in  1760;  after  which  he  served,  about  a 
year,  as  tutor  in  that  institution.  He  was  licenced  to  preach, 
and  had  been  ordained,  in  the  Presbyterian  connexion;  and  was 
installed  pastor  of  this  church,  November  26,  1766.  (42)  He 
was  a  man  of  fine  talents,  and  extensive  acquirements;  greatly 
distinguished  as  a  sermonizer,  particularly  as  a  master  of  the 
touching  and  pathetic.     His  voice,  it  is  said,  was  feeble  and 

(b)  Funeral  Sermon  by  Dr.  Sewall,  pp.  17,  18. 

(c)  Dr.  Sewall,  in  his  funeral  sermon,  having  noticed  this  Revisal,  adds,  "I  hope  the  in- 
troduction of  it  into  our  psalmody  this  day  will  be  for  the  glory  of  God,  and  our  edification." 
p.  16.  It  appeared  from  the  Records,  that  the  practice  of  reading  and  singing  line  by  line  had 
been  continued  till  this  time;  in  commencing  the  use  of  the  Revisal,  it  was,  by  a  vote  of  the 
church,  discontinued. 

(d)  See  Miller's  Life  of  Rev.  Dr.  John  Rodgers,  p.  17. 

(e)  See  his  Life  by  the  late  Elias  Boudinot,  LL.  D. 

(f)  From  Oct.  1750  to  Oct.  1753. 

(g)  Miller's  Life  of  Rodgers,  p.  146.  See  also  Dr.  Sewall's  funeral  sermon,  and  Allen's 
Biographical  Dictionary. 


32 

tremulous;  yet  his  delivery  was  uncommonly  impressive.  In 
September  1767,  about  ten  months  after  his  settlement  here, 
Mr.  Blair  was,  by  a  unanimous  vote  of  the  Trustees  of  the  Col- 
lege of  New  Jersey,  elected  to  the  presidency  of  that  institution. 
This  was  after  the  celebrated  Dr.  Witherspoon  had  declined  his 
first  appointment  to  that  office.  In  a  few  weeks  after  Mr.  Blair's 
election,  it  became  known  that  Dr.  Witherspoon,  having  had  his 
doubts  satisfied  as  to  some  points  of  difficulty,  might  now  be  in- 
duced to  accept  the  office.  Upon  learning  this,  Mr.  Blair,  with 
an  honorable  promptness  and  magnanimity,  immediately  declined 
the  appointment.  When  it  is  considered  of  what  able  and  ven- 
erable men  the  Board  of  Trustees  of  Princeton  College  was  at 
that  time  composed,  and  that  Mr.  Blair  was  then  only  about 
twenty  seven  years  old,  this  election  must  be  regarded  as  a  tes- 
timony to  his  high  reputation  of  a  very  decisive  kind.  In  the 
spring  of  1769,  being  in  feeble  health,  Mr.  Blair  took  a  journey 
to  Philadelphia.  While  there,  he  was  visited  with  severe  sick- 
ness; which,  it  was  apprehended,  had  still  further  and  perma- 
nently impaired  his  constitution.  The  state  of  his  health,  and 
the  existence  of  certain  difficulties  which  had  sprung  up  between 
him  and  his  people, h  which  he  thought  it  not  likely  would  be 
easily  removed,  induced  him,  in  the  following  September,  to 
write  to  the  church  and  congregation  requesting  a  dismission; 
and  he  was,  accordingly,  dismissed,  October  10,  1769.  Mr. 
Blair's  health,  in  the  judgment  of  himself  and  others,  was  never 
again  such  as  to  permit  him  to  resume  a  pastoral  charge.  He 
resided  many  of  the  last  years  of  his  life  at  Germantown  in 
Pennsylvania,  where  he  died  in  September  1818,  aged  78. 

A  few  weeks  after  Mr.  Blair  left  for  Philadelphia,  as  just 
stated,  the  venerable  and  excellent  Sewall  entered  into  his  rest. 
He  had,  for  some  time,  on  account  of  his  infirmities,  been  carried 
into  the  pulpit1  from  Sabbath  to  Sabbath;  where,  like  the  be- 
loved disciple  of  old  in  his  latter  days,  he  sat,  and  with  paternal 
and  apostolic  affection  and  fidelity,  instructed  and  exhorted  his 
children  in  the  faith.  The  evening  he  had  arrived  at  fourscore, 
he  preached  to  his  people  an  appropriate  sermon.  The  next 
Sabbath  he  was  seized  with  a  paralytic  complaint,  which  confin- 
ed him  to  his  house  the  remaining  months  of  his  earthly  exist- 
ence, causing  him  considerable  pain,  but  not  depriving  him  of 
reason.  As  we  should  expect,  he  was  a  pattern  of  submission 
and  patience.  He  acknowledged  himself  an  unprofitable  servant, 
and  looked  to  the  atoning  sacrifice  of  Christ  alone  for  pardon. 
He  spoke  of  dying  with  cheerfulness;  and  was  repeatedly  heard 
to  say,  with  great  pathos,  "Come,  Lord  Jesus,  come  quickly.'* 
He  died  June  27,  1769;  having  nearly  attained  the  age  of  81. 

(h)  In  relation  to  "the  half-way  covenant." 

(i)  In  an  arm  chair,  by  the  sexton  and  another  individual. 


33 

After  the  dismission  of  Mr.  Blair  in  the  following  October,  the 
church  was  vacant  nearly  two  years,  till  September  25,  1771; 
when  two  pastors  were  settled  at  the  same  time,  the  Rev.  John 
Bacon  and  Mr.  John  Hunt.  (43)  Mr.  Bacon  was  "a  native 
of  Canterbury,  Conn.,"  graduated  at  the  College  of  New  Jersey 
in  17G5,  was  licensed  and  ordained  in  the  Presbyterian  connex- 
ion, and  had  preached  sometime  in  Somerset  County,  Mary- 
land." Mr.  Hunt  was  born  at  Northampton,  and  graduated  at 
Harvard  College  in  17G4.  They  were  both  men  of  talents  and 
promise.  Mr.  Bacon's  style  of  preaching  was  argumentative; 
his  manner  approaching  the  severe.  Mr.  Hunt  was  descriptive 
and  pathetic;  and  peculiarly  affectionate  and  winning  in  conver- 
sation and  public  speaking. 

Not  long  after  their  settlement,  a  dissatisfaction  appeared  in 
the  congregation  with  Mr.  Bacon,  which,  continuing  and  increas- 
ing, led  to  his  dismission,  February  8,  1775.  (44)  He  removed 
to  Stockbridge  in  this  State;  "and  entered  upon  civil  life,  though 
he  occasionally  preached;  became  a  justice  of  the  peace;  a  re- 
presentative in  the  Legislature;  associate,  and  presiding  judge  of 
the  Common  Pleas;  a  member  and  president  of  the  State  Senate; 
and  a  member  of  Congress.     He  died  October  25,  1820."' 

About  the  commencement  and  during  the  continuance  of  Mr. 
Hunt's  ministry,  were  occurring  the  memorable  scenes  which  is- 
sued in  the  American  revolution.  Of  these  so  many  were  asso- 
ciated with  this  edifice,  as  to  have  obtained  for  it  the  appellation 
of  the  "sanctuary  of  freedom."  k  Here  was  delivered,  in  defi- 
ance of  the  threats  of  authority  and  in  the  presence  of  marshalled 
soldiery,  Warren's  fearless  oration  on  the  anniversary  of  the 
massacre  of  the  5th  of  March,  1770.  (45)  Here  were  repeated- 
ly held  the  meetings  of  oppressed  freemen,  which  called  forth 
those  peals  of  patriotic  eloquence,  which  moved  this  whole  coun- 
try, and  shook  the  British  throne. 

Soon  after  the  battle  of  Lexington,  in  the  spring  of  1775,  the 
gates  of  Boston  were  shut,  and  all  passing  and  repassing  of  citi- 
zens between  town  and  country  prohibited,  by  the  British  com- 
mander. Mr.  Hunt  was  at  that  time  on  a  visit  at  Brookline. 
Returning  to  Boston,  he  was  not  permitted  to  enter,  unless  he 
would  pledge  himself  to  remain.  Not  choosing  to  give  this 
pledge,  he  retired  to  Northampton;  where  he  died,  of  consump- 
tion, the  following  December,  aged  31.  (46) 

During  the  occupancy  of  Boston  by  the  British  troops,  the 
congregation  was  broken  up,  most  of  its  members  having  sought 
an  asylum  in   different  country  towns.     Their  parsonage-house 

» 

(j)  History  of  the  County  of  Berkshire.  The  writer  also  states,  that  "he  had  a  .strong 
mind,  was  load  of  debate1  and  tenacious  of  his  opinions;  but  decided  in  prosecuting  what 
he  deemed  his  duty." 

(k)  Snow's  History  of  Boston,  p.  Did. 


34 

on  Marlboro'  Street, ' — formerly  the  mansion  of  Winthrop  the 
first  governor, — was  demolished,  and  the  materials  used  for  fuel. 
Their  Meeting  House  was  turned  into  a  riding-school  for  Bur- 
goyne's  regiment  of  cavalry;  the  pulpit  and  pews,  and  all  the  in- 
side structures,  being  taken  out  and  burnt  for  fuel,  except  the 
sounding-board  and  east  galleries;  the  latter  of  which  were  left 
for  the  accommodation  of  spectators;  and  in  the  first  gallery  a 
place  was  fitted  up  where  liquor  and  refreshments  were  furnished 
to  those  who  came  to  witness  the  feats  of  horsemanship  here  ex- 
hibited. m  Many  hundred  loads  of  dirt  and  gravel  were  carted 
in,  and  spread  upon  the  floor.  The  south  door  was  closed;  and 
a  bar  was  fixed  P  over  which  the  cavalry  were  taught  to  leap 
their  horses  at  full  speed.  In  the  winter,  a  stove  was  put  up;  in 
which  were  burnt,  for  kindling,  many  of  the  books  and  manu- 
scripts from  Mr.  Prince's  library.  (47)  Thus  was  the  holy  place 
profaned,  until  the  British  army  evacuated  Boston  in  March  1776. 
The  inhabitants  speedily  returned  to  their  homes.  For  some 
months  the  members  of  the  Old  South  Society  attended  worship 
with  thevarious'  other  congregations.  In  the  fall  of  1777,  Mr. 
Joseph  Eckley,  a  licentiate  of  a  Presbytery' in  New  Jersey,  hav- 
ing come  to  town,  and  preached  in  different  places  with  accept- 
ance, a  meeting  of  the  church  and  congregation  was  called;  and 
application  made  to  the  few  proprietors  of  King's  Chapel  then 
here,  for  the  use  of  their  House,  and  to  Mr.  Eckley  to  preach  as 
a  supply.  The  applications  were  both  successful.  The  con- 
gregation were  kindly,  and  gratuitously,  accommodated  at  the 
Chapel  about  fiVe  years.  °  July  19,  1778,  the  church  and  con- 
gregation voted  to  observe  'a  day  of  prayer  and  humiliation  be- 
fore God,  on  account  of  the  very  affecting  dispensations  of  his 
providence  towards  them,  particularly  in  the  death  of  their  late 
worthy  pastor,  the  Rev.  Mr.  John  Hunt,  whereby  they  were  left 
as"  sheep  without  a  shepherd,  and  in  the  destruction  of  the  beauti- 
ful building  where  they  used  statedly  to  meet  for  the  worship  of 
God,  by  those  wicked  and  unreasonable  men,  the  British  troops; 
and  to  present  their  supplications  before  their  God  that  he  would 
be  pleased  to  lead  and  direct  them  to  the  choice  of  an  able, 
faithful  and  successful  minister  of  the  New  Testament,  and,  in 

(1)  Now  Washington  Street;  the  house  stood  on  the  spot  now  occupied  by  the  north  end 
ofSouth  Row.     It  was  of  wood,  two  stories  high,  with  the  end  towards  the  street. 

(m)  The  author  of  "Recollections  of  a  Bostonian"  says,  in  the  Columbian  Centinel  of 
Nov.  17,  1821,  "a  grog  shop  was  erected  in  the  gallery,  where  liquor  was  sold  to  the  sol- 
diery, and  consequently  produced  scenes  of  riot  and  debauchery  in  that  holy  temple."  But 
several  aged  persons  with  whom  I  have  conversed,  some  of  whom  were  here  while  the 
town  was  occupied  by  the  British  troops,  and  all  of  whom  say  they  recollect  the  appearance 
of  the  church  after  their  departure,  and  the  conversation  current  respecting  it  at  that  time, 
say  that  the  soldiers  were  not  allowed  to  resort  to  the  eallery,  which  was  reserved  for  the 
officers  and  their  ladies  and  friends,  who  used  to  assemble  there  to  witness  the  performances, 
and  that  the  erection  in  the  gallery  was  to  furnish  them  liquor  and  refreshments. 

(n)  It  extended,  from  the  wall  on  the  west  side  of  the  first  window  west  from  the 
Milk  Street  door,  about  ten  feet,  long  and  four  feet  from  the  floor. 

(o)  "From  Nov.  9,  1777  to  Feb.  23,  178:1;  excepting  five  months  in  1781,2,  when  they  met 
at  the  Representatives  Room  at  the  State  House."    Society's  Records. 


35 

his  own  time  and  way,  set  him  over  them.'  On  the  8th  of  Sep- 
tember, the  church  gave  Mr.  Eckley  a  call;  the  congregation 
concurred  on  the  9th;  and  he  was  ordained  October  27, 
1779. (48) 

In  July  1782, — the  proprietors  of  King's  Chapel  expecting 
soon  to  resume  its  occupancy  for  their  own  use, — the  Old  South 
church  and  congregation  voted  to  repair  their  Meeting  House. 
It  was  completed  in  the  following  spring;  in  the  same  general 
style  in  which  it  now  appears,  except  the  pulpit,  the  form  as  well 
as  the  substance  of  which  have  since  been  changed.  p  Like  the 
temple  of  old,  when  rescued  from  the  profanation  of  the  Syrians 
by  the  Macabees,  q  the  House  was,  in  a  manner,  rededicated,  on 
the  Lord's  day,  March  2,  1783; — the  pastor  delivering  an  appro- 
priate discourse,  to  an  immense  assembly;  the  choir  singing,  in 
an  anthem  prepared  for  the  occasion,  "He  hath  raised  up  the 
tabernacle  of  David  that  was  fallen;  he  hath  closed  up  the 
breaches  thereof;  he  hath  raised  up  the  ruins;  he  hath  built  it, 
as  in  the  days  of  old;  and  caused  his  people  to  rejoice  therein. 
Praise  the  Lord."  (4fl) 

The  narrative  will  here  be  suspended;  to  be  resumed  and 
finished,  if  providence  permit,  on  the  next  Sabbath. 

(p)  It  was  what  is  commonly  called  "a  tub  pulpit."  The  present  pulpit  was  built  in  1808, 
after  Mr.  Huntington  was  settled  as  colleague  with  Dr.  Eckley,  by  the  late  Oea.  William 
Phillips,  at  an  expense  of  $400,  and  presented  to  the  society. 

(q)  1  Maccab.  iv,  41 — 46. 


SERMON    III. 


Isaiah  lix,  19. 

WHEN  THE  ENEMY  SHALL  COME  IN  LIKE  A  FLOOD,  THE    SPIRIT   OF    THE 
LORD  SHALL  LIFT  UP  A  STANDARD  AGAINST  HIM. 

The  notice  which  was  taken, — near  the  close  of  the  last  deliver- 
ed of  these  discourses, — of  the  two  pastors  who  immediately- 
preceded  Dr.  Eckley,  has  already  intimated,  that  it  is  not  my 
design  to  attempt  to  give  a  formal  character  of  those  ministers 
who  were  well  known  and  are  distinctly  recollected  by  a  large 
portion  of  the  congregation,  as  I  have  done  of  those  who  were 
known  and  are  remembered  by  none  or  by  very  few  now  living. 
My  business,  therefore,  in  relation  to  the  portion  of  the  period 
occupied  by  the  history  of  this  church  still  to  be  reviewed,  is 
simply  to  give  a  faithful  account  of  the  more  interesting  events 
that  have  occurred  since  the  reoccupancy  of  the  Meeting  House,  in 
1783,  for  the  sacred  purposes  to  which  it  was  originally  devoted. 
The  passage  of  Scripture  just  repeated,  indicates  what  I  re- 
gard to  be  the  most  prominent  aspect  of  the  occurrences  now  to 
be  noticed,  viz.  the  coming  in  upon  the  Congregational  churches 
of  this  metropolis  and  region,  and  to  some  extent,  for  a  time, 
upon  this  church,  of  what  the  pastors  and  members  of  the  church 
with  very  few  exceptions,  and  the  great  body  of  the  congrega- 
tion, from  the  beginning,  have  regarded  as  at  variance  with  and 
subversive  of  evangelical  truth  and  piety;  and  the  lifting  up  by 
the  Spirit  of  the  Lord  of  a  standard  against  this  enemy,  by 
which  his  approaches  to  this  citadel  of  Zion  have  hitherto  been 
repelled,  and  we  enabled  to  send  forth  colonies  and  establish 
other  posts  for  the  defence  and  enlargement  of  the  Redeemer's 
kingdom. 


38 

Let  none  be  led  by  this  remark  to  apprehend,  that  the  unwont- 
ed sound  of  theological  controversy  and  invective  is  about  to  re- 
verberate within  these  walls.  Those  who  are  accustomed  to  at- 
tend on  the  usual  ministrations  from  this  pulpit  will  have  no  such 
apprehension.  I  am  simply  about,  to  state,  honestly  and  frankly, 
— as  the  task  I  have  undertaken  requires  me  to  do, — the  most 
prominent  events  in  the  religious  history  of  this  congregation, 
and  as  far  as  is  necessary  of  this  place  and  region,  during  the 
period  yet  to  be  reviewed, — without  any  criminations  or  re- 
proaches; and,  with  the  calmness  and  fearlessness  which  become 
a  successor  of  Thatcher,  and  Willard,  and  Pemberton,  and 
Sewall,  to  express  my  deliberate  impressions  of  the  character 
and  bearing  of  the  facts  to  be  narrated.  Not  to  do  this  would 
be  treason — to  the  duty  at  present  devolved  upon  me,  to  the 
reputation  of  this  ancient  and  venerable  church,  to  the  obligations 
imposed  by  the  signal  and  long  continued  favor  of  heaven. 

The  period  in  which  Dr.  Eckley  was  called  to  exercise  his 
ministry  in  this  congregation  was  one  of  peculiar  trial.  There 
had  long  been  at  work  causes  which  had  been  preparing  the 
way  for  and  producing,  in  this  metropolis,  and  extensively  in 
New  England,  material  defections  from  the  sentiments  and  the 
piety  of  the  Puritans.  Some  of  these  have  been  adverted  to, 
for  a  different  purpose,  in  preceding  parts  of  this  sketch. 

The  provision,  already  noticed  as  adopted  at  the  very  com- 
mencement of  the  colony  and  continued  in  force  for  half  a  cen- 
tury, that  none  should  have  the  rights  of  freemen  wTho  were  not 
members  of  some  regularly  established  church,  had  a  most  pow- 
erful influence  in  preparing  the  way  for  corruption  in  doctrine 
and  practice.  As  it  is  now  easy  to  see  would  be  the  ten- 
dency of  such  a  provision,  it  operated  to  the  injury  of  the 
churches  and  the  detriment  of  religion  in  different  ways.  In  the 
first  place,  it  must  have  continually  exerted  a  secularizing  influ- 
ence, in  regard  to  religion,  on  the  minds  of  the  truly  pious,  by 
causing  a  religious  character  and  profession  to  be  habitually 
viewed  as  the  means  of  enjoying  civil  privileges.  In  the  next 
place,  notwithstanding  the  strictness  of  examination  of  candi- 
dates for  church  privileges  at  that  period,  there  can  be  no  doubt 
that  this  regulation  brought  into  the  church  numbers,  continually 
increasing,  who  entered  it,  not  from  simple  regard  to  the  institu- 
tions of  Christ  and  the  welfare  of  his  spiritual  kingdom,  but 
from  selfish  and  mercenary  motives, — for  the  sake  of  the  sec- 
ular advantages  connected  with  church  membership.  Thus 
there  was  early  introduced  into  the  churches  the  corrupting 
leaven  of  unsanctified  members,  who  had  no  spirituality,  no  sin- 
cere, heartfelt  attachment  to  the  truth  and  precepts  and  disci- 
pline of  the  Gospel,  and  no  true  zeal  for  the  promotion  of  vital 
religion.     Here  was  "a  root  of  evil  planted  in  the  church"  itself, 


39 

"which  would  be  sure  to  spring  up  in  one  direction  or  another, 
and  spread  abroad  its  disastrous  shade,  and  scatter  around  its 
bitter  fruit."  And  from  without  a  mosl  pemioious  influence 
was  produced  and  fostered  by  the  same  cause.  Those  who 
did  not  apply  for  admission  to  the  churches,  or  having  applied 
were  refused,  and  were  thus  excluded  from  all  civil  privilr 
became  greatly  dissatisfied  with  the  existing  institutions.  This, 
when  their  numbers  became  considerable,  produced,  as  was 
stated  in  the  first  of  these  discourses,  a  long  continued  and 
violent  contention.  A  contest  arose  which,  of  course,  affected 
the  preaching,  the  conversation,  the  whole  conduct,  of  both 
ministers  and  people.  The  religion  of  the  heart  was  more  and 
more  neglected,  the  means  of  grace  were  applied,  with  less  and 
less  fidelity,  and  the  influences  of  the  Spirit  were  gradually 
withdrawn. 

The  result  of  this  unhappy  contest,  as  you  have  already  been 
informed,  was  the  decision  by  the  Synod  of  1662,  that  all 
baptized  persons  were  to  be  considered  members  of  the  church, 
and,  if  not  scandalous  in  their  lives,  to  be  admitted  to  all  its 
privileges  except  a  participation  of  the  Lord's  Supper.  This 
decision  was,  at  length,  acquiesced  in  by  most  of  the  churches 
in  New  England,  probably  by  all  in  the  Plymouth  and  Massachu- 
setts colonies.  This  gave  rise  to  what  has  been  commonly 
called  the  Half-way-covenant.  A  name  which,  of  itself  indi- 
cates that  religion  and  the  observance  of  its  sacred  rites  were 
extensively  becoming,  in  the  estimation  of  the  people,  a  sort  of 
half  way  business,  and,  of  course,  its  energy  and  vitality  dying 
away.  According  to  the  provisions  of  this  arrangement,  persons 
who,  confessedly,  had  not  given  their  hearts  to  God,  for  the 
purpose  of  obtaining  access  to  the,  in  such  case,  mere  ceremony 
of  baptism  for  their  children,  were  permitted  and  encouraged 
to  come  and  'profess  before  God,  angels  and  men,  to  give 
themselves  up  to  God  the  Father  as  their  chief  good;  to  the  Son 
of  God  as  their  Mediator,  Head  and  Lord,  relying  upon  him 
as  the  Prophet,  Priest  and  King  of  their  salvation;  to  the  Holy 
Spirit  of  God,  as  their  Sanctifier,  Guide  and  Comforter,  to  be 
temples  for  him  to  dwell  in;' a — were  permitted  and  encouraged 
to  come  and  make,  in  the  most  solemn  circumstances,  the  most 
solemn  of  all  professions,  when  they  did  not  regard  themselves, 
and  those  around  did  not  regard  them,  as  having  at  all,  in  heart, 
given  themselves  away  to  God,  and  trusted  in  Christ,  and 
yielded  themselves  up  to  be  temples  of  the  Holy  Ghost. 
And,  as  to  the  promises  which  were  annexed,  of  educating 
children  in  the  fear  of  the  Lord  and  submitting  to  the  discipline 
of  the  church,  on  the   one  hand,  and   of  watchful   care  on  the 

(a)  These  are  the  terms  in  the  half-way-covenant  last  used  in  this  chnrc'- 


40 

other,  they  soon  came  to  be  alike  disregarded,  both  by  those  who 
exacted,  and  by  those  who  made  them;  parents  did  not,  and 
were  soon  not  expected  to,  fulfil  their  engagements,  in  form  so 
significant  and  solemn;  and  churches  did  not,  and  were  soon 
not  expected  to  fulfil  theirs.  Thus  the  most  solemn  and  ex- 
pressive acts  of  religion  came  to  be  regarded  as  unmeaning 
ceremonies; — the  form  only  to  be  thought  important,  while  the 
substance  was  overlooked  and  rapidly  passing  away.  b 

And  now  another  and  still  more  fatal  step  was  taken  in  this 
downward  course.  Why  should  such  a  difference  be  made 
between  the  two  Christian  sacraments,  which,  reason  infers 
from  the  nature  of  the  case,  and  the  Scriptures  clearly  deter- 
mine, require  precisely  the  same  qualifications?  And  why,  if 
persons  were  qualified  to  make,  in  order  to  come  to  one  ordi- 
nance, the  very  same  profession,  both  in  meaning  and  in  terms, 
required  to  come  to  the  other,  why  should  they  be  excluded 
from  that  other?  The  practical  result,  every  one  sees, 
would  be,  that,  if  the  innovation  already  made  were  not 
abandoned,  another  would  speedily  be  introduced.  And  such 
was  the  fact.  Correct  moral  deportment,  with  a  profession  of 
correct  doctrinal  opinions  and  a  desire  for  regeneration,  came 
to  be  regarded  as  the  only  qualification  for  admission  to  the  com- 
munion. This  innovation,  though  not  as  yet  publicly  advocated 
by  any,  there  is  conclusive  proof  had  become  quite  extensive  in 
practice  previously  to  1679. c  Thus  was  abandoned,  by  the 
New  England  churches  extensively,  that  principle,  viz.  'that 
particular  churches  ought  to  consist  of  regenerate  persons,' — 
the  letting  go  of  which  soon  after  the  apostolic  age,  a  distin- 
guished writer  has  affirmed  and  proved,  "was  the  occasion  and 
means  of  introducing  all  that  corruption  in  doctrine,  worship, 
order  and  rule,  which  ensued,  and  ended  in  the  great  apos- 
tasy." d  And  in  this  instance,  the  same  effects  soon  began  to 
appear.  The  churches  soon  came  to  consist  very  considerably, 
in  many  places,  of  unregenerate  persons, — of  those  who  regard- 
ed themselves  and  were  regarded  by  others  as  unregenerate. 
The  standard  of  religious  profession  was  greatly  lowered;  and, 
of  course,  vital  religion  itself  came  to  be  continually  less  and 
less  regarded;  the  close  and  pungent  preaching  of  the  first  min- 
isters would  not  be  endured,  and  it  gradually  ceased;  and  the 
sanctifying  and  converting  energy  of  the  Holy  Spirit  was 
withdrawn. 


(b)  The  character  and  influence  of  the  half-way-covenant  are  well  described  in  Bellamy's 
Works,  iii.  393. 

(c)  The  proof  is  the  fact  adverted  to  in  the  first  of  these  sermons,  that  one  of  the  measures 
earnestly  recommended  by  "the  Reforming  Synod"  in  1679,  was  a  return  to  the  ancient 
strictness  in  admitting  persons  to  the  Lord's  Supper. 

(d)  Owen's  True  Nature  of  a  Gospel  Church,  Chap,  i,  Works  xx.  363,  Svo.  London,  1S26. 


VI 

These  were  the  principal  causes  of  the  general  and  distressing 
decline  of  religion,  the  palpable  manifestation  of  which,  with 
the  inflictions  and  the  threatening  aspects  of  providence, 
led  to 'the  Reforming  Synod'  of  1679.  (50)  The  deliberations 
and  results  of  this  Synod,  and  the  consequent  measures  of 
reformation  adopted  by  the  churches,  had  a  happy  influence. 
But  it  was  only  temporary.  The  causes  of  the  declension  so 
impressively  acknowledged,  continued  still  in  existence  and  in 
vigorous  operation;  except  the  single  one  of  church  member- 
ship being  a  qualification  for  the  privileges  of  freemen,  which 
was  done  away,  partly  in  1664,  entirely  in  1686.  But  in  its 
stead,  there  soon  came  in  the  operation  of  other  causes  of  similar 
tendency  and  influence.  The  political  troubles  connected  with 
the  abrogation  of  the  colonial  charter  and  the  settlement  of 
a  new  government,  greatly  agitated  the  public  mind,  and  inter- 
fered with  serious  attention  to  the  duties  and  interests  of  relig- 
ion. In  1707,  the  sentiment  was  publicly  advocated  that  "sanc- 
tification  is  not  a  necessary  qualification  for  partaking  of  the 
Lord's  Supper;" e  and,  though  at  first  opposed,  was  soon 
adopted  and  practised  upon  by  the  ministers  and  churches  gen- 
erally. The  door  having  been  thus,  professedly  as  well  as 
really,  opened  for  persons  without  piety  to  enter  the  church; 
as  a  very  natural  consequence,  there  soon  ceased  to  be  any  let 
or  hindrance  to  their  entering  the  ministry.  And  there  is 
painful  evidence  that,  previous  to  the  year  1740,  many  of 
this  description  did  enter  the  ministry.  (51)  "They  were  grave 
men,  in  speculation  evangelical,  or  moderately  so;  and  performed 
their  customary  ministerial  duties  with  regularity:  but  their 
preaching  lacked  point,  and  earnestness,  and  application;  their 
devotional  services  were  without  warmth  and  unction;  their 
labors  were  not  blessed  of  the  Holy  Spirit;  their  people  slum- 
bered; the  tone  of  religious  feeling  and  sentiment  was  sinking; 
and  true  godliness  seemed  fast  retiring  from  the  land." 

And  now  began  to  come  in  that  form  of  doctrine f  which, 
by  its  imaginary  "new  law  of  grace"  and  other  kindred  errors, 
leads  men  to  be  satisfied,  on  principle,  with  a  decent  attend- 
ance on  the  outward  institutions  of  religion,  connected  with 
morality  and  sobriety  of  life.   (52) 

Of  all  these  things  the  consequence  was  that,  within  thirty 
years  after  the  commencement  of  the  eighteenth  century,  a 
large  proportion  of  the  clergy; — not  all,  by  any  means;  there 
were  many  happy  exceptions,  among  whom  are  to  be  classed 
the  then  ministers  of  this  Church,  s  and  probably  all  the  minis- 

(e)  By  the  Rev.  Solomon  Stodiiard  of  Northampton.    See  Dwight's  Life  of  President 
Edwards,  Chapter  xix,  p.  298. 

(f)  Speculative  Arminianism. 

(g)  Sewall  and  Prince. 

6 


42 

ters  at  that  time  settled  in  Boston;  yet,  very  many  of  the  clergy 
through  the  country,  were,  either  only  speculatively  correct, 
or  to  some  extent  actually  erroneous,  in  their  religious  opinions; 
maintaining  regularly  the  forms  of  religion,  but,  in  some  instan- 
ces, having  well  nigh  lost,  and  in  others,  it  is  to  be  feared, 
having  never  felt,  its  power.  The  churches  were  generally 
in  a  cold  and  formal  state.  "There  was,"  as  we  have  already 
heard  Mr.  Prince  testify,  "a  great  decay  of  godliness  both  in 
the  town  and  land."  h 

Thus  had  the  enemy  come  in  like  a  flood,  when  the  Spirit 
of  the  Lord  lifted  up  a  standard  against  him,  by  granting  the 
series  of  remarkable  revivals  with  which  New  England  gener- 
ally, and  some  other  colonies,  were  visited  from  1735  to  1744. 
Of  this  remarkable  attention  to  religion,  it  has  been  said,  by 
one  qualified  to  estimate  its  character  and  who  made  himself 
familiar  with  its  history,  that  "at  its  commencement,  it  appears  to 
have  been,  to  an  unusual  degree,  a  silent,  powerful  and  glorious 
work  of  the  Spirit  of  God, — the  simple  effect  of  truth  applied 
to  the  conscience,  and  accompanied  by  his  converting  grace. 
So  auspicious,  indeed,  was  the  opening  of  this  memorable  work 
of  God,  and  so  rapid  its  progress,  that  the  promised  reign  of 
Christ  on  the  earth  was  believed  by  many  to  be  actually  begun. 
Had  it  continued  of  this  unmixed  character,  so  extensive  was 
its  prevalence,  and  so  powerful  its  operation,  it  would  seem 
that,  in  no  great  length  of  time,  it  would  have  pervaded  this 
western  world."  But  "as  is  usual  in  such  cases,  it"  soon  began 
to  be  "opposed,  by  the  enemies  of  vital  religion,  with  a  violence 
proportioned  to  its  prevalence  and  power." *  And,  as  the  state- 
ments already  made  have  evinced,  there  were  then  many  ene- 
mies of  vital  religion  in  the  churches,  and  some  in  the  ministry. 
(53)  But,  as  has  too  often  been  the  case,  the  "worst  enemies" 
of  the  work  "were  found  among  its  most  zealous  friends."  ■>  In 
some  places  practices  highly  censurable  were  introduced;  and 
measures  were  adopted  for  the  purpose  of  extending  the  influ- 
ence which  tended  to  produce  disorder  and  confusion.  The 
more  judicious  friends  of  the  revival  discerned  these  commenc- 
ing evils,  and  promptly  made  exertions  to  check  them. k  And 
in  many  places,  it  should  be  explicitly  stated,  these  irregulari- 
ties were  wholly  unknown,  and  in  very  few  did  they  become 
predominant. ]     Yet  such  was  their  extent  and  character  that 

(h)  Christian  History,  ii.  3T5. 

(i)  Dwight's  Life  of  President  Edwards,  p.  191. 

(j)  Ibid.  p.  191. 

(k)  Particularly  the  Rev.  Mr.,  afterwards  President,  Edwards,  in  his  Thoughts  on  the  Re- 
vival of  Religion  in  New  England. 

(1)  Dwight's  Life  of  President  Edwards,  p.  194.  Said  Dr.  Colman  of  this  city,  in  a  letter 
dated  Nov.  23,  1741,  "We  have  seen  little  of  those  extreams  or  supposed  blemishes  of  this 
work  in  Bostoii,  but  much  of  the  blessed  fruits  of  it  have  fallen  to  our  share.  God  has 
spoken  to  us  in  a  more  soft  and  calm  wind;  and  we  have  neither  had  those  outcries  and 
faintings  in  our  assemblies  which  have  disturbed  the  worship  in  many  places;  nor  yet 
those  manifestations  of  joy  inexpressible  which  now  till  some  of  our  eastern  parts."  Chris- 
tian History,  ii.  386. 


43 

they  prejudiced  some  good  men  against  the  revival;  and  put 
into  the  hands  of  the  enemies  of  vital  religion  the  most  efficient 
weapons  with  which  they  assailed  the  work;  and  led  the  authors 
of  the  exceptionable  measures  to  indulge  very  improper  feelings, 
and  conduct  toward  their  opponents,  in  some  respects,  in  a  very 
improper  manner. 

The  methods  pursued  by  the  opposers  of  the  revival  were 
various.  In  Connecticut,  they  resorted  to  open  persecution;  and, 
by  prosecution,  imprisonment,  and  transportation  out  of  the 
colony,  sought  to  put  a  stop  to  the  work:  a  method  of  proceed- 
ing which,  as  might  have  been  expected,  at  length  wrought  the 
disgrace  and  overthrow  of  its  promoters,  and  restored  the  friends 
of  the  revival  to  even  greater  favor  than  they  had  lost.  In 
Massachusetts  the  opposition  was  conducted  in  a  different  man- 
ner. The  work  was  "assailed  by  sneers,  reproaches,  unfavora- 
ble insinuations,  and  slanderous  reports.  The  abuses  of  it  were 
much  insisted  on  and  exaggerated;  and  the  friends  of  it  were 
treated  in  a  manner  which  had  all  the  effect  of  palpable  perse- 
cution without  its  odium.  Warm,  active,  devoted  piety  was 
rendered  disgraceful;  and  strong  prejudices  were  excited  and 
confirmed  against  every  thing  which  bore  the  appearance  of  a 
revival."  And  the  result  was,  the  work  soon  universally  ceased. 
On  the  one  hand,  a  large  number  of  ministers  and  Christians 
were  greatly  elevated  in  their  views  of  divine  truth  and  of 
experimental  religion,  and  of  the  methods  to  be  used  for  their 
promotion:  a  holy  fire  was  kindled,  which  diffused  a  warmth 
and  vigor,  never  since  wholly  extinguished,  and  to  which  may 
be  directly  traced  most  that  is  at  present  desirable  in  the  relig- 
ious aspect  of  things  in  New  England,  and  through  our  whole 
land.  But,  on  the  other  hand,  a  considerable  number  of  minis- 
ters and  laymen  settled  down,  either  into  avowed  erroneous 
opinions,  or  into  a  strange  indifference  in  regard  to  religious 
doctrine;  warmth  and  engagedness  in  religion  were  condemned 
as  'things  of  a  bad  and  dangerous  tendency;'  innovations  in 
doctrine  were  considered  as  things  of  small  importance;  and 
pretensions  to  unusual  seriousness  named  and  treated  as  a  vicious 
'enthusiasm.'   (54) 

The  latter  of  these  influences  began,  soon  after  the  revival,  to 
be  the  predominant  one  in  the  metropolis  and  surrounding  region. 
The  causes  of  this  were  various.  Here  was  continued,  in  all 
the  churches,  the  lax  practice  in  reference  to  the  communion, m 
which  was,  in  other  parts  of  the  country,  giving  place  to  the 
correct  and  scriptural  practice.     The  coming   in  of  Armenian 

(m)  The  statement  by  Mr.  Prince,  already  quoted,  of  his  opinion  that  piety  was  not  an 
indispensable  qualification  for  communion,  was  published  in  February  1744,5.  He  mildly 
censures  Mr.  Tennent  for  "being  so  exceeding  strict  in  cautioning  people  from  running  into 
churches,  taking  the  sacred  covenant,  and  receiving  the  Lord's  Supper,  the  seal  thereof, 
till  they  had  saving  grace."    Christian  History,  ii.  396. 


44 

principles,  as  is  often  the  case,  drove  the  friends  and  advocates 
of  truth  somewhat  into  the  opposite  extreme,  and  imparted  to 
their  views  of  doctrine  something  of  an  antinomian  cast,  which, 
of  course,  blunted  the  point  of  their  preaching  and  greatly 
diminished  its  power.  (55)  But,  more  than  all  the  rest,  the 
writings  and  influence  of  one  of  the  most  talented  ministers 
which  Boston  has  ever  produced;  who  was  unfriendly  to  the 
revival  from  the  first,  published  against  it  as  early  as  1743;  and 
exerted  himself,  with  great  diligence  and  success,  during  a  long 
life,  to  bring  every  thing  of  the  kind  into  disrepute.  n 

And  to  all  this  is  to  be  added  the  influence  of  the  political 
conflicts  in  which  the  country  was  almost  continually  engaged 
from  1744.  First  was  the  French  war,  which  terminated  in 
1762.  Only  three  years  after,  the  stamp  act  was  passed;  and 
those  agitations  commenced  which  led  to  the  war  of  the  revolu- 
tion, and  terminated  with  the  acknowledgment  or  our  independ- 
ence in  1783.  "During  these  times  of  high  political  excite- 
ment, interest  and  peril,  all  other  concerns  seemed  to  be  merged 
in  diose  of  the  nation.  And  perhaps  no  class  of  citizens  were 
more  deeply  interested  than  the  clergy.  By  their  prayers, 
their  sermons,  their  conversation,  influence  and  example,  they 
endeavored  to  the  utmost  to  sustain  the  courage  of  the  citizens, 
and  secure  the  deliverance  of  their  bleeding  country.  This 
course  of  procedure,"  while  in  the  circumstances  of  the  case 
perhaps  "commendable  and  necessary,"  had  a  powerful  influ- 
ence to  "withdraw  the  minds  of  the  clergy,  and,  through  them, 
of  their  people,  from  the  great  concerns  of  religion  and  the  soul. 
The  tone  of  religious  sentiment  and  feeling  was  relaxed,  and 
the  cause  of  Christ  neglected.  A  multitude  of  unprincipled 
foreigners  were  introduced  into  the  country,  as  enemies  or  al- 
lies, to  trample  on  its  institutions,  and  corrupt  the  principles  and 
habits  of  its  citizens."  Respect  for  the  sabbath  and  other  relig- 
ious observances  was  greatly  diminished.  "A  large  proportion 
of  the  young  men  were  withdrawn  from  their  customary  pur- 
suits to  a  military  course  of  life,  and  familiarized  to  all  the 
temptations  of  the  field  and  the  camp."  Very  many  of  the 
active  portion  of  the  community  had  "their  minds,"  for  a  series 
of  years,  "drawn  away  from  the  great  concern  of  life.  Their 
moral  sense  became  blunted;  their  respect  for  the  law,  the 
truth,  and  the  institutions  of  God  was  diminished;  while,  un- 
der the  pretence  of  superior  knowledge,  greater  enlargement  of 
mind,  a  freedom  from  prejudice,  and  a  spirit  of  Catholicism, 
they  were  led  to  regard  all  religious  systems  as  of  about  equal 
value,  and  to  prefer  that,  of  course,  which  would  impose  the 

(n)  The  Rev.  Charles  Chauncey ,  D.  D.  ordained  pastor  of  the  First  Church,  Oct.  25,  1727, 
and  died  Feb.  10,  1787,  aged  82;  who  probably  did  more  than  any  other  individual  to  trans- 
form the  religious  character  of  Boston  and  the  surrounding  region. 


45 

fewest  restraints."  And  then,  when  these  troubles  had  passed 
away,  "in  the  joy  of  victory,  and  in  the  full  lido  of  commer- 
cial prosperity  and  increasing  wealth,  the  world  engaged  their 
affections  more  and  more;  its  riches,  lienors  and  pleasures  attract- 
ed their  pursuit;  while  the  bounteous  Giver  of  all,  his  word, 
his  truth,  his  institutions  and  laws,  were  forgotten  and  despised. "  " 

In  this  state  of  things,  Dr.  Eckley  commenced  his  ministry, 
and  continued  it  above  twenty  years.  The  congregation  was  not 
large,  and  did  not  much  increase.  No  meetings  of  the  church 
were  held,  nor  any  other  special  means  used,  to  promote  vital 
religion.  Two  sermons  were  preached  on  the  Sabbath,  and  a 
preparatory  lecture  once  in  four  weeks;  and  these,  with  occasion- 
al pastoral  visits,  were  all  the  means  that  were  employed  to  sus- 
tain the  cause  of  Christ  against  the  tide  of  indifference  and 
worldliness  and  error.  The  church,  although  there  was  no  great 
strictness  of  examination  for  admission,  received,  in  twenty 
four  years, v  an  accession,  by  both  profession  and  recommenda- 
tion, of  only  one  hundred  and  twenty  five  members;  less  than 
have,  in  more  than  one  instance  since,  been  received,  upon  care- 
ful examination,  within  two  years.  And  similar  was  the  state  of 
things  in  all  the  other  Congregational  churches  in  the  town. 

In  the  mean  time  publications  had  been  introduced  from  Eng- 
land, and  extensively  read  and  favorably  received,  impugning 
the  doctrines  of  the  essential  divinity  of  Christ,  his  vicarious  sac- 
rifice, the  personality,  divinity  and  efficacious  influence  of  the 
Holy  Spirit,  the  entire  moral  depravity  of  man,  the  reality  and 
necessity  of  regeneration,  and  indeed  all  the  distinctive  doctrines 
of  the  evangelical  faith.  These  doctrines  began  to  be  secretly 
doubted  and  disbelieved  by  a  large  portion  of  the  ministers  and 
more  influential  laymen.  *t  The  pastor  of  this  church,  while  he 
held  fast  to  all  the  other  doctrines  of  the  evangelical  system,  be- 
came Semi-arian  as  it  was  anciently  called,  or  according  to 
modern  language  in  this  region,  Worcesterian,  in  his  views  of  the 
person  of  Christ.  (56)  Everything  evangelical  and  vital  in  doc- 
trine and  practice,  in  the  Congregational  denomination,  was 
withering  and  ready  to  die.  There  was,  indeed,  one  hope  re- 
maining. There  were  some  who  gave  themselves  to  prayer; 
especially  that  band  of  holy  women,  among  whom  our  own 
Waters  and  Mason  were  so  honorably  distinguished.  (57)  But 
almost  every  where  else  were  to  be  seen,  only  discouragement 

(o)  See  a  more  full  account  of  the  declensions  in  New  England  and  their  causes  in  a  Se- 
ries of  Letters  on  "the  Introduction  and  Progress  of  Unitarianism,"  in  the  Spirit  of  the 
Pilgrims  for  1829;  from  which  are  taken  the  quotations  in  the  preceding  account  not  other- 
wise acknowledged. 

(p)  From  October  1779,  the  time  of  Or.  Eckley's  settlement,  to  October  1803,  about  the 
commencement  of  the  revival  among  the  Baptists,  to  be  noticed  presently.  The  congrega- 
tion, it  should  be  remembered,  was  all  this  time  not  large. 

(q)  See  an  account  of  the  introduction  and  progress  in  this  place  and  region  of  anti-evan- 
gelical opinions  in  "American  Unitarianism,"  published  in  1815,  and  in  the  Spirit  of  the 
Pilgrims  for  1829,  pp.  183—185,  289—298,  and  for  1830,  pp.  113—125. 


46 

and  the  signs  of  decay.  This  congregation,  in  the  summer  of 
1803,  was  deserted  by  a  considerable  portion  of  the  younger 
class  of  its  members. r  The  church  was  diminishing  in  number. 
All  the  religious  interests  of  the  society  were  visibly  and  rapidly 
declining. 

Thus,  with  more  fearful  emphasis  than  ever  before,  the  enemy 
was  coming  in  like  a  flood.  And  now  again  did  the  Spirit  of  the 
Lord  lift  up  a  standard  against  him.  In  the  fall  of  1803,  God 
was  pleased  to  pour  out  his  Spirit  on  the  Baptist  churches  then 
in  this  city,  and  grant  them  a  precious  revival  of  religion;  which 
continued  with  power  above  a  year.  Members  of  this  and  other 
Congregational  churches  and  societies  frequented  the  meetings 
of  the  Baptists  during  this  season  of  special  religious  attention. 
Dr.  Eckley  and  Drs.  Stillman  and  Baldwin s  had  before  been  in 
the  habit  of  attending  each  other's  preparatory  lectures.  By  this 
means  Dr.  Eckley  was  brought  into  the  midst  of  the  revival. 
The  good  man's  heart  became  warmed.  He  attended  other 
meetings  of  the  Baptists  beside  their  preparatory  lectures,  and 
took  part  in  them  in  exhortation  and  prayer.  Thus  a  reviving 
influence  was  brought  into  this  congregation;  which  had,  for  a 
time,  to  struggle  for  existence;  but  has,  by  the  grace  of  God, 
continued  even  until  now,  and  rendered  this  again  a  flourishing 
vine,  and  caused  it  to  send  forth  branches  all  around,  that  have 
taken  root,  and  are  bearing  fruit  to  the  glory  of  God. 

As  was  natural,  in  the  circumstances  just  described,  to  a  man 
at  heart  devoted  to  the  glory  of  God  and  the  eternal  interests 
of  men,  Dr.  Eckley  was  desirous  that  the  blessed  influence  of 
the  revival  should  pervade  his  own  congregation.  With  this  view 
he  endeavored  to  throw  more  energy  and  point  into  his  preach- 
ing, and  increased  the  frequency  and  fidelity  of  his  visits  among 
the  families  of  his  flock.  And  he  had  the  happiness  to  witness 
some  good  fruits  of  these  exertions.  But  all  was  not  yet  accom- 
plished, or  attempted,  which  he  desired.  He  was  anxious  that 
some  of  those  special  means  might  be  employed,  whose  happy 
influence  he  had  felt  and  witnessed  among  his  Baptist  brethren. 
With  this  view  he  called  a  meeting  of  the  brethren  of  the  church 
on  the  16th  of  October  1803,  of  which  he  has  left  us  the  follow- 
ing record.  "In  consequence  of  the  manifestation  of  a  much 
greater  attention  to  religion  than  had  been  observed  for  some 
considerable  time  preceding,  and  of  the  desire  of  a  number  of 
the  members  of  the  church,  in  concurrence  with  the  desire  of 
the  pastor,  to  encourage  and  improve  so  hopeful  an  appearance, 

(r)  They  went  to  the  congregation  in  Federal  Street,  where  was  settled  that  year  a  min- 
ister then  supposed  to  be  decidedly  orthodox  in  his  doctrines,  and  apparently  much  engaged 
in  promoting  evangelical  piety.  After  the  developements  in  1815,  to  be  more  particularly 
mentioned  presently,  the  most  of  these  persons  returned,  or  went  to  other  evangelical  soci- 
eties. 

(s)  Pastors,  the  former  of  the  First  the  latter  of  the  Second,  Baptist  Churches. 


47 

il  was  proposed  that  a  public  lecture  should  be  held  in  this 
church  through  the  ensuing  winter,  at  which  the  pastor  should  be 
requested  to  officiate,  together  with  such  ministers  of  the  Boston 
Association  and  other  clergymen  who  preached  occasionally  in 
this  House,  as  might  be  inclined  to  render  their  assistance  in  the 
service  proposed.  After  much  serious  conversation,"  it  was 
"voted  to  postpone  the  determination  on  the  subject  to  the  next 
Sabbath  afternoon."  At  the  adjourned  meeting,  the  subject  was 
again  taken  into  consideration,  and  "a  vote  of  concurrence  in  the 
proposal  was  passed  by  a  considerable  majority  of  the  members 
present."1  This  measure  was  disapproved  by  some  of  the 
church u  and  several  of  the  congregation.  Hitherto  the  church 
alone  had  acted  on  questions  relating  to  the  use  of  the  Meeting 
House.  Their  right  to  do  so  was  now  called  in  question.  A 
meeting  of  pewholders  was  held;  and  they  decided  that  the  House 
should  not  be  opened  agreeably  to  the  vote  of  the  church.  This 
gave  rise  to  an  unhappy  controversy  between  the  church  and  the 
parish  about  the  right  of  property  and  of  direction  of  prudential 
affairs;  which  greatly  agitated  the  congregation  for  nearly  four 
years,  till  August  1807,  when,  by  mutual  consent  of  the  parties, 
the  controversy  was  dropped,  and  the  ancient  harmony  restored.v 
In  the  mean  time  special  efforts  continued  to  be  made  by  the 
pastor  and  brethren  of  the  church  for  the  revival  in  the  society 
of  the  spirit  of  religion.  On  the  13th  of  March  1804,  a  meeting 
was  held,  with  the  approbation  of  the  pastor,  of  eight  brethren  of 
the  church  and  congregation,  who  unanimously  voted  to  "form 
themselves  into  a  society  for  religious  improvement."  At  their 
next  meeting,  on  the  29th  of  the  same  month,  they  adopted  cer- 
tain regulations  for  the  government  of  the  society;  of  which  the 
third  was  in  the  following  words,  "That  the  Rev.  Dr.  Joseph 
Eckley  be  invited  to  attend  and  preside  in  the  society,  at  such 
stated  meetings  as  shall  be  convenient  for  him;  and  that  he  be 
requested  to  preach,  pray  or  converse  on  such  religious  subjects 
as  to  him  shall  appear  most  proper,  and  to  invite  such  other  gen- 
tlemen of  the  clergy,  as  he  shall  see  fit,  for  said  purposes." 
With  this  request  Dr.  Eckley  cheerfully  complied.  And  thus 
began  the  Tuesday  evening  meeting; w  at  which,  at  first,  there 
was  but  one  brother  of  the  church,  who  felt  sufficient  confidence 
to  lead  in  prayer;  and  which,  for  a  time,  encountered  reproaches 
and  opposition  which,  to  us  at  the  present  day,  seem  almost  in- 

(t)  Church  Records,  vol.  2. 

(u)  The  great  body  of  the  church  were  at  that  time,  undoubtedly,  orthodox  in  their  relig- 
ious opinions;  but  some  even  of  these  had  imbibed  the  prejudices  then  so  common  and  so 
strong  against  extra  meetings  and  religious  zeal. 

(v)  See  papers  on  file  "relating  to  the  controversy  between  the  church  and  the  society  in 
the  Old  South,  respecting  property,  in  1803 — 1807." 

(w)  It  was  commenced  at  a  house  in  Cornhill,  on  the  east  side,  a  little  north  of  State  Street, 
which  stood  on  the  spot  now  occupied  by  No.  50,  Washington  Street.  After  a  time,  it  was 
moved  across  the  street,  nearly  opposite;  then  into  Pond,  now  Bedford  Street,  where  it  was 
continued,  with  some  interruptions,  till  a  Vestry  was  provided  in  1817. 


48 

credible, x  but  which  was  well  attended,  and  made  a  blessing, 
from  the  beginning;  and  has  lived  and  flourished  till  now;  hav- 
ing, long  since,  silently  overcome  every  prejudice,  and  been  the 
parent  of  various  other  occasional  meetings  and  special  efforts 
for  doing  good;  and,  directly  and  indirectly,  exerted  a  most 
powerful  influence  in  preserving  and  promoting  the  love  of  truth 
and  piety  in  this  congregation. 

The  next  important  event  in  the  history  of  this  society,  and  of 
the  revival  oft  evangelical  religion  in  our  denomination  in  this 
town,  was  the  settlement  of  the  Rev.  Joshua  Huntington,  in 
1808.  This  gentleman  was  a  son  of  the  late  Gen.  Jedidiah 
Huntington  of  New-London,  Conn.;  graduated  at  Yale  College 
in  1804;  and  studied  divinity  with  President  Dwight,  the  Rev. 
Mr.  Hooker  of  Goshen,  Conn.,  and  the  late  Dr.  Morse  of 
Charlestown.  He  began  to  preach  early  in  18Q7.  "During  the 
year  he  preached  as  a  candidate,  the  people,  in  each  of  several 
vacant  parishes,  were  desirous  of  obtaining  him  for  their  minister. 
He  received  two  formal  invitations  on  the  same  day;  one  from" 
this  church  and  society, y  and  "the  other  from  the  Congrega- 
tional church  in  Middletown,  Conn.  About  the  same  time  he 
received  an  invitation  from  another  church,  in  a  pleasant  and 
populous  town.  After  the  serious  deliberation,  and  with  the 
most  judicious  advice,  he  accepted  the  invitation  from"  this  peo- 
ple; "and  was  ordained  as  colleague  pastor  with  the  Rev.  Dr. 
Eckley,  May  18,  1808." z  And,  in  what  manner,  and  with 
what  success,  he  served  you  in  the  Gospel,  is  still  fresh,  and  will 
long  be  cherished,  in  the  affectionate  remembrance  of  many 
who  hear  me. 

"Near  the  close  of  the  year  1808,  the  formation  of  a  new 
church  and  ecclesiastical  society  in  Boston,  on  evangelical  prin- 
ciples, was  proposed,  by  a  number  of  individuals,  chiefly  mem- 
bers of  the  Old  South  church  and  congregation;  and  a  subscrip- 
tion opened  for  the  erection  of  a  place  of  public  worship.  On  the 
evening  of  Feb.  6,  1809,  a  meeting  of  the  subscribers  was  held  to 
carry  the  proposed  plan  into  execution.  Ten  individuals  were  pre- 
sent. A  committee  were  appointed  to  draw  up  Articles  of  Faith 
and  a  Church  Covenant,  to  fix  on  a  lot  of  land,  and  to  procure  the 
plan  of  a  building.     Feb.  27,  1809,  the  church  was  gathered  by  a 

(x)  Yet  those  who  established  and  attended  this  meeting  were  in  "the  old  paths  and 
walking  in  the  good  way."  Hutchinson,  speaking  of  the  period  immediately  succeeding 
the  establishment  of  the  colony,  says,  (i.56.)  "Besides  the  meetings  for  public  worshipon  the 
Lord's  day,  the  stated  lecture  every  Thursday  in  Boston,  and  other  occasional  lectures  in 
other  towns,  there  were  frequent  private  meetings  of  the  brethren  of  the  churches  for  relig- 
ious exercises."  In  Judge  Sewall's  journal  are  constant  notices  of  his  attending  such  meet- 
ings, (which  he  styles  "Conference  meetings")  from  Aug.  30,  1676,  to  near  the  time  of  his 
decease.  In  these  meetings,  when  ministers  were  not  present,  he  and  other  brethren  pray- 
ed, and  spoke,  sometimes  from  a  portion  of  Scripture.  These  meetings  continued  down  to 
the  time  of  the  Whitfieldian  revival,  when  they  were  greatly  multiplied;  and  some  then  es- 
tablished were  continued  till  the  revolution:  one  continues  till  the  present  time. 

(y)  The  church  voted  him  a  call,  Feb.  8,  and  the  society  concurred  Feb.  12th  1808. 

(z)  Memoir  of  Rev.  Joshua  Huntington  in  the  Panoplist  for  Dec.  1820.  (58) 


49 

Council.  At  its  formation  it  consisted  of  twenty-six  members;"  of 
whom  six  had  been  dismissed  from  this  church,  and  at  least  two 
of  those  received  on  profession  had  been  members  of  this  con- 
gregation. The  corner-stone  of  their  Meeting  House  was  laid, 
at  the  bottom  of  Park  Street,  May  1,  1809;  their  House  dedica- 
ted Jan.  10,  1810;  and  their  first  pastor  installed  July  31,  1811, 
this  church  being  present  and  assisting  in  the  Council  convened 
for  that  purpose. a  The  establishment  of  this  new  society  was  a 
very  important  event  in  the  history  of  the  revival  of  evangelical 
religion  in  this  town;  and,  by  its  cooperation  in  the  promotion  of 
the  same  great  objects,  has  exerted  an  important  influence  on  the 
advancement  of  the  spiritual  interests  of  this  congregation. 

April  30,  1811,  Dr.  Eckley  deceased,  after  a  short  illness, 
aged  61;  (59)  and  Mr.  Huntington,  from  that  time  till  his 
death,  sustained  alone  the  responsibilities  and  labors  of  the  min- 
istry in  this  congregation.  The  Society  was  now  in  a  flour- 
ishing condition.  The  attendants  on  public  worship  steadily 
and  rapidly  increased.  The  church  was  continually  gaining 
strength,  both  as  to  the  decision  of  its  members  in  regard  to 
doctrine  and  piety,  and  increase  of  numbers.  There  was,  dur- 
ing Mr.  Huntington's  ministry,  no  such  special  attention  to  relig- 
ion as  we  commonly  understand  by  a  revival.  Yet  there  was, 
during  the  whole  time,  a  serious,  growing  and  efficient  attention 
to  the  subject.  There  was,  it  may  be  said  with  strict  propriety 
of  language,  a  continual  revival. 

At  length,  in  1815,  a  developement  was  made  of  the  state  of 
religious  doctrine  among  the  Congregational  ministers  and 
churches  of  this  metropolis;  and  it  appeared,  that  all  the  other 
ancient  churches  with  their  ministers  had  chosen  to  depart 
widely  from  the  faith  of  their  fathers;  and  that  this  church  alone 
of  its  old  associates,  with  its  pastor,  stood  firm  upon  the  ancient 
foundation,  which  we  believe  to  be  that  "of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  chief  corner-stone." 
And  from  that  time  to  the  present,  we  have,  we  trust,  by  the 
grace  of  God,  been  built  up  continually  on  this  foundation; 
while  others,  who,  with  us,  once  rested  upon  it,  have,  in  the  ex- 
ercise of  their  Christian  liberty, — for  their  use  of  which  they 
are  responsible  only  to  Cod,  been  continually  removing  from  it 
more  and  more. 

During  the  ministry  of  Mr.  Huntington,  several  important 
measures  were  adopted  in  reference  to  benevolent  operations,  in 
which  he  had  an  important  agency.  In  1815  was  held,  in  his 
study,  the  meeting  which  issued  in  the  formation  of  the  Ameri- 
can Education  Society;  which  has  since  furnished  so  many 
other  benevolent  institutions  with  efficient  agents,  and  so  many 
churches   with   faithful  and   successful   pastors.     In  1816  was 

(a)  Sketch  of  the  history  of  Park  Street  Church. 

7 


50 

formed  the  Boston  Society  for  the  Religious  and  Moral  Instruc- 
tion of  the  Poor,  of  which  Mr.  Huntington  was  president  till  his 
death;  and  which  established  among  us  Sabbath  schools,  and 
preaching  to  the  seamen,  and  to  the  destitute  poor;  and  which, 
I  hesitate  not  to  say,  advisedly,  has,  directly  and  indirectly,  ex- 
erted more  influence  in  the  promotion  of  good  morals  and  evan- 
gelical religion  in  this  city  than  any  other,  I  know  not  but  I  may 
say  all  other,  similar  institutions.  b  In  June  1818,  it  was  voted 
by  this  church  to  unite  with  the  Park  Street  Church  in  observing 
the  Monthly  Concert  of  Prayer,  in  their  Meeting  House,  a  con- 
tribution to  be  taken  monthly  in  aid  of  a  mission  to  Palestine; 
which  arrangement  has  been  continued,  with  great  satisfaction 
and  profit,  till  the  present  time;  having  been  also  acceded  to  by 
all  the  evangelical  Congregational  churches  that  have  been  since 
established  in  the  city.  The  only  one  of  these  gathered  during 
Mr.  Huntington's  ministry  was  the  church  in  Essex  Street,  in 
1819;  which,  in  its  formation,  had  his  entire  approbation  and 
co-operation.  c 

The  constitution  of  Mr.  Huntington,  never  robust,  was  grad- 
ually undermined  by  the  anxieties  and  labors  of  his  responsible 
station.  "Several  times  he  had  been  obliged  to  intermit  his 
parochial  labors  for  a  season;  but  a  resort  to  travelling  had  usu- 
ally given  him  recruited  health  and  vigor.  In  the  spring  and 
summer  of  1819,  he  experienced  considerable  debility,  and 
determined  upon  another  journey."  He  set  out  on  the  19th  of 
July,  in  company  with  the  then  pastor  of  the  Park  Street 
Church, d  and  travelled  more  than  1700  miles.  During  the 
greater  part  of  the  journey,  his  health  decidedly  improved.  When 
within  a  day's  ride  of  home,  he  was  so  violently  seized  with  a 
fever  that  he  was  compelled  to  stop  at  Groton; e  where  "he  lan- 
guished for  sixteen  days,  and  sunk  to  rest  on  Saturday  Sept. 
11th,  1819,  in  the  twelfth  year  of  his  ministry,  and  the  thirty- 
fourth  of  his  age."f 

After  the  death  of  Mr.  Huntington,  the  church  was  vacant 
about  seventeen  months,  till  the  settlement  of  the  present  pastor 
February  21, 1821.  (60)  The  years  that  have  succeeded  have, 
through  the  great  mercy  of  the  Head  of  the  Church,  been 
years  of  peace,  and  of  prosperity  to  this  church  and  congrega- 
tion, and  to  the  cause  of  evangelical  religion  in  this  city  and 
region.     Since  the  agitations  connected  with  my  ordination,  in 

(b)  He  was  a  cordial  friend  and  an  active  promoter  of  various  other  religious  charities. 

(c)  He  was  a  member  of  the  Council  which  constituted  the  church,  Jan.  27,  1819,  and 
offered  the  prayer  at  the  laying  of  the  corner-stone  of  their  Meeting  Bouse,  June  26,  1819. 

(d)  Rev.  Sereno  E.  Dwiglit. 

(e)  Thirty  miles  from  Boston,  where  he  was  kindly  and  hospitably  received  by  the  Rev. 
Dr.  Chaplin  and  family,  and  experienced  every  attention  and  alleviation  in  his  sickness 
whioh  it  was  in  the  power  of  Christian  benevolence  and  medical  skill  to  afford. 

(f)  Memoir  in  the  Panoplist.  The  Rev.  S.  E.  Dwight,  pastor  of  the  Park  Street  Church, 
preached  his  funeral  Sermon. 


51 

which  all  parties  were  agreed  in  preventing  the  pastor  from 
being  in  any  way  implicated  and  which  quickly  subsided,  there 
has  been,  in  the  congregation,  no  contention,  no  unpleasant  dif- 
ference of  opinion;  and  in  the  church,  which  has  been  called  to 
transact  much  business,  there  has  not,  so  far  as  I  recollect,  been 
a  single  vote  taken  that  did  not  pass  with  perfect  unanimity.  In 
the  mean  while,  six  new  evangelical  Congregational  churches 
have  been  formed  and  congregations  collected  in  the  City; — to 
all  of  which  this  church  and  congregation  have  cheerfully  con- 
tributed members;  and  five  Meeting  Houses  have  been  erected 
for  their  accommodation,  in  the  expense  of  which  members  of 
this  society  have  liberally  shared: — and  yet,  this  church  has 
been  steadily  increasing  in  numbers,  and,  most  of  the  time, 
nearly  all  the  sittings  in  the  House,  that  could  be  obtained,  have 
been  improved.  During  the  whole  period,  there  have  been  some 
inquiring  what  they  should  do  to  be  saved,  and,  every  few  months, 
additions  to  the  church.  And  twice  has  our  compassionate  God' 
been  graciously  pleased  to  grant  to  us,  in  common  with  the 
other  evangelical  congregations  in  the  city  and  vicinity,  the 
special  and  copious  effusions  of  his  Holy  Spirit.:  in  1823  and  4, 
the  fruits  of  which  were  an  addition  of  one  hundred  and  four- 
teen members  to  the  church;  and  again  in  1826,  7,  and  8,  which 
gave  us  another  addition  of  an  hundred  and  fifteen  to  the  num- 
ber of  our  communicants.  And  now,  once  more,  the  same  un- 
speakable blessing  is  beginning  to  descend  upon  us;  drops  of 
mercy  are  falling,  in  the  midst  of  us  and  around  us,  which  we 
feel  warranted  to  hope  are  the  precursor  of  a  copious  and  con- 
tinuous shower. 

Thus  has  the  standard  which  the  Spirit  of  the  Lord  in  1803, 
lifted  up  on  this  spot,  consecrated  by  the  tears  and  the  prayers 
of  our  sainted  ancestors,  never  been  furled;  but  still  waves  in 
mercy,  to  lead  us,  and  all  who  will  follow  it  in  faith  and  fidelity 
and  self-denial  and  prayer,  to  new  and  greater  conquests,  till 
shall  be  heard  through  the  earth  the  sound  of  "great  voices  in 
heaven,  saying,  The  kingdoms  of  the  world  are  become  the 
kingdom  of  our  Lord  and  of  his  Christ;  and  he  shall  reign  for- 
ever and  ever." 

I  have  now  finished  the  notice  I  proposed  to  take,  in  chrono- 
logical order,  of  the  more  prominent  events  in  the  history  of 
this  ancient  church.  My  design  will  be  completed  by  a  review 
of  the  whole  period,  with  special  reference  to  several  items  of 
interest  and  importance,  and  a  statement  of  some  of  the  prac- 
tical lessons  inculcated  by  the  providences  we  have  been  con- 
templating:— which  will  be  attempted  in  the  afternoon. 


SERMOJV   IV. 


Jeremiah    vi.     16. 

THUS  SAITH  THE  LORD,  STAND  YE  IN  THE  WAYS,  AND  SEE,  AND  ASK 
FOR  THE  OLD  PATHS,  WHERE  IS  THE  GOOD  WAY,  AND  WALK  THEREIN; 
AND   YE   SHALL    FIND   REST   FOR   YOUR  SOULS. 


I  am  now,  in  fulfilment  of  the  purpose  announced  at  the  close 
of  the  morning  discourse,  to  review  the  period  embraced  in  the 
history  of  this  church,  with  special  reference  to  several  items  of 
a  general  nature;  and  then  to  conclude  the  whole  with  a  state- 
ment of  some  of  the  practical  lessons  inculcated  by  the  provi- 
dences we  have  been  contemplating. 

In  noticing  the  items  referred  to,  I  shall  speak, 

1.      First,    of     THE    PROPERTY     OF    THE    SOCIETY    IN    LANDS 

and  buildings;  the  history  of  which  is  briefly  as  follows. 
The  gift  of  land,  already  noticed,  by  Madam  Norton,  on  which 
was  built  the  first  Meeting  House,  was  the  southern  part,  along 
Milk  Street,  being  somewhat  less  than  half,  of  the  land  now  owned 
by  the  society — excluding  the  lot  on  which  the  Chapel  stands. 
The  deed  by  which  it  was  conveyed  was  dated  April  1, 1669.  On 
the  30th  of  June  1677,  she  gave,  by  another  deed,  the  eastern 
half  of  the  remainder  of  the  lot;  and,  by  will,  on  the  20th  of 
August  1677,  gave  the  residue  of  the  lot,  with  the  house  in 
which  she  had  resided.  This  lot  was  one  of  the  original  grants 
to  John  Winthrop,  the  first  governor,  and  the  father  of  the  colony; 
and  the  house  just  mentioned,  was  the  Mansion  in  which  he  re- 
sided till  his  death.     The  house  was  of  wood,  two  stories  high; 


54 

and  stood,  nearly  opposite  the  end  of  School  Street,  fronting 
south;  and,  till  the  first  Meeting  House  was  erected,  there  was 
upon  the  lot  no  other  building;  and  the  premises  presented  the 
appearance  indicated  by  the  name  by  which  they  are  described 
in  the  early  records — "The  Green;" — being  skirted  along  the 
main  street  by  a  row  of  beautiful  button-wood  trees.  These 
trees,  with  the  house,  were  consumed  for  fuel,  by  the  British 
troops,  in  the  winter  of  1775  and  6.  In  1710  another  parson- 
age house  was  erected  on  Milk  Street;  which,  in  1810,  gave 
place  to  the  two  ministerial  houses  now  owned  by  the  society. 
The  buildings  denominated  "South  Row,"  were  erected  in  1800. 
A  part  of  the  land  on  which  the  Chapel  stands,  was  purchased 
in  1816,  and  a  wooden  building  on  the  lot  soon  after  fitted  up 
as  a  Vestry;  the  remainder  of  the  land  was  purchased  in  1819, 
and  the  present  commodious  and  elegant  building  erected  in 
1827.(61) 

2.  The  method  or  transacting  business  in  this  society 
has  been  as  follows.  Proceedings  strictly  ecclesiastical — rela- 
ting to  the  administration  of  ordinances,  the  admission  and  disci- 
pline of  church  members,  calling  of  Councils,  &c. — have  always 
been  confined  to  the  church.  In  relation  to  temporal  and  pru- 
dential affairs  the  practice  has  varied.  For  upwards  of  fifty 
years,  all  business  of  every  kind  was  transacted  by  the  church. 
The  first  meeting  of  the  church  and  congregation  mentioned  in 
the  records  was  on  the  28th  of  August  1722; — a  meeting  con- 
vened at  the  request  of  the  church,  to  provide  means  and  give 
directions  for  repairing  the  Meeting  House.  (62)  Separate  re- 
cords began  to  be  kept  for  the  church  and  congregation  August 
11,  1735.  After  this,  for  many  years,  business  relating  to  the 
temporal  affairs  of  the  society,  was  transacted  both  at  meetings 
of  the  church,  and  of  the  church  and  congregation;  on  what 
principles  of  discrimination  a  careful  examination  has  not  ena- 
bled me  to  determine.  From  the  last  mentioned  date,  instances 
of  the  church  alone  acting  in  relation  to  such  business,  occur 
less  and  less  frequently,  till  1795;  since  which  time,  they  have 
entirely  ceased,  and  proceedings  of  this  kind  have  been  exclu- 
sively in  the  church  and  congregation.  At  first  the  church  and 
congregation,  when  it  met  for  the  transaction  of  business,  was 
composed  of  all  the  male  members  of  the  church  and  all  who 
paid  rent  for  pews;  then,  of  all  male  members  of  the  church  and 
all  proprietors  of  pews;  and  since  April  2,  1818,  of  such  male 
members  of  the  church  and  of  the  congregation  as  are  proprie- 
tors of  pews.  April  17,  1787,  it  was  voted  by  the  church 
and  congregation,  that  a  Standing  Committee  of  nine  per- 
sons, Jive  of  the  church  and  four  of  the  congregation,  be 
chosen,  to  take  all  necessary  care  of  all  temporal  matters  of 
the  society  for  the  year;  which  committee,  thus   constituted, 


55 

has  been  continued,  by  an  annual  choice,  to  the  present  time. 
In  settling  a  minister,  the  practice  has  been,  uniformly,  for  more 
than  an  hundred  years,  for  the  church  and  society  to  act  separ- 
ately,— the  church  first  voting  a  call.  (G3)  If  in  any  case,  (an 
instance  of  which  has  never  yet  occurred,)  the  society  should 
not  concur  in  a  call  of  the  church,  the  proceedings  of  the  latter 
on  the  subject  would,  of  course,  be  void,  and  must  be  com- 
menced anew  in  reference  to  the  same  or  another  candidate. 
Previously  to  17G0,  the  salary  of  ministers  was  determined  and 
voted  by  the  church;  since  that  time  by  the  church  and  con- 
gregation. 

It  is  believed  by  the  speaker,  that  the  method  of  transacting 
business  just  detailed  as,  at  present  and  for  a  number  of  years 
past,  transacted  by  this  church  and  society,  is  the  one  most  con- 
sonant with  the  mutual  rights,  and  best  calculated  peaceably  and 
effectually  to  secure  the  respective  privileges  of  churches  and 
congregations,  as  they  exist  in  this  Commonwealth.  May  it  be 
scrupulously  observed,  and  its  beneficial  influence  be  experienc- 
ed, by  us  and  our  successors  to  the  end  of  time. 

3.  This  church  and  congregation  have  from  the  beginning 
been  kind  and  liberal  to  the  widows  and  orphan  chil- 
dren of  their  ministers.  Mr.  Willard  left  a  widowT,  and  a 
large  family  of  children.  For  several  years  they  continued  in 
the  parsonage  house,  and  received  from  the  church  a  yearly 
grant  of  twenty  pounds.  Mrs.  Pemberton  also  occupied  the 
house  in  which  she  had  resided  with  her  husband  previously  to 
his  decease,  till  it  was  wanted  for  another  minister;  and,  for  sev- 
eral years,  received  an  annual  grant  of  forty  pounds.  In  1739 
it  was  determined  by  the  church  and  congregation  to  establish  "a 
fund,  for  charitable  and  pious  uses, — as  well  for  the  support 
of  the  widoivs  and  fatherless  children  of  the  pastors  of  the  church 
from  time  to  time,  as  other  uses  of  a  charitable  and  pious  na- 
ture." And  among  the  regulations  in  regard  to  this  fund,  is  the 
following,  "that,  while  there  shall  be  no  widow  or  fatherless 
child  of  any  of  the  pastors  of  the  said  church,  the  interest  and 
income  of  that  part  of  the  fund  raised  for  them,  shall  be  added 
to  the  principal  stock,  not  to  be  divided  again:  but,  when  there 
shall  be  a  widow  or  fatherless  child  or  more  of  said  pastors,  it 
shall  be  left  to  the  said  church  to  judge  and  order  how  much  of 
the  interest  or  income  shall  be  disposed  of  for  their  support  from 
time  to  time,  and  when  to  cease  supporting  them."  a  In  rela- 
tion to  the  subsequent  history  of  this  fund,  I  find  in  the  records 
only  a  single  notice.  It  is  in  a  report,  made  to  the  society 
April  18,  1800,  of  a  "committee  appointed  to  examine  into  the 
state  of  the  funds  of  the  South  church  and  congregation,  and  to 

(a)  Church  records,  vol.  1. 


5Q 

endeavor  to  find  from  what  source  they  have  arisen,  and  the  in- 
tentions of  the  donors."  In  this  report  is  the  following  item, 
"Collected  at  sundry  times,  the  interest  to  the  use  of  ministers 
widows  and  children,  £66,  19,  2."  This  proves  that  such  a 
fund  was  actually  instituted.  June  17,  1811,  soon  after  the  de- 
cease of  Dr.  Eckley, b  the  church  and  congregation  voted,  "that 
it  is  the  desire  of  the  society  that  Mrs.  Eckley  remain  in  the 
parsonage  house  to  the  end  of  the  present  year;  or,  if  it  be  more 
agreeable  to  her  to  remove  therefrom,  they  will  allow  and  pay 
her  at  the  rate  of  one  thousand  dollars  per  annum,  from  the  time 
she  shall  cease  to  occupy  the  same,  until  the  last  day  of  Decem- 
ber next;" — also  "that  there  be  allowed  to  Mrs.  Eckley  the 
amount  of  salary  which  has  been  usually  paid  to  the  late  Rev. 
Dr.  Eckley  until  the  last  day  of  December  next."  After  the 
death  of  Mr.  Huntington,  the  society  granted  to  his  widow  the 
use  of  the  parsonage  house  till  it  should  be  wanted  for  another 
minister;  the  usual  quantity  of  fuel,  with  the  salary  of  her  late 
husband,  during  the  remainder  of  that  and  the  next  subsequent 
year;  and  from  and  after  that  time,  one  thousand  dollars  a  year 
for  six  years;  the  salary  and  annuity,  in  case  of  her  decease,  to 
be  continued  and  paid  in  the  same  manner  for  the  benefit  of  her 
children.  And  when  she  died  in  1823,  the  Standing  Commit- 
tee, "actuated,"  as  is  stated  in  the  record,  "by  feelings  of  deep 
regret  at  her  decease,  and  considering  the  relation  she  had  sus- 
tained to  the  church  and  congregation,  unanimously  voted,  that 
the  charges  of  her  funeral  should  be  borne  by  the  society." 

It  is  with  inexpressible  satisfaction  that  I  contemplate  this 
uniform  exhibition  of  kindness  and  liberality  toward  those  whose 
situation  is  usually  rendered,  by  the  death  of  a  beloved  compan- 
ion, one  of  loneliness  and  desolation, — who  are,  in  most  cases, 
widows  indeed, — more  truly  than  those  similarly  bereaved  in  any 
other  station  of  life.  Surely  He,  who  is  "a  Father  of  the  fath- 
erless, and  a  Judge  of  the  widow,  in  his  holy  habitation,"  will 
bless  and  prosper  a  people  who  persevere  in  maintaining  such  a 
character. 

4.  From  the  account  given  of  the  circumstances  of  the  origin 
of  this  church,  it  will  have  been  inferred  that  the,  so  called, 
Half-way-covenant  was  adopted  in  it  at  the  beginning,  and 
practised  upon  for  some  time.  Such  was  the  fact.  According 
to  the  original  act  of  the  Synod  of  1662,  which  is  the  basis  of 
this  arrangement  as  adopted  in  the  churches  of  Massachusetts, 
parents  who  should  wish  to  be  received  within  its  provisions, 
must  give  to  the  church  satisfactory  evidence  of  their  "under- 
standing the  doctrine  of  faith,  and  publicly  assent  thereto;" 
must  be  "not  scandalous  in  life,  and  solemnly  own  the  covenant 

(b)  Who  left  a  considerable  estate. 


hi 

before  the  church,  wherein  they  give  up  themselves  and  their 
children  to  the  Lord,  and  subjeel  themselves  to  the  government 
of  Christ  in  the  church;"  and  their  children,  "when  grownup, 
are"  to  be  considered  and  Heated  as  "personally  under  the 
watch,  discipline  and  government  of  the  church."0  On  this 
basis  the  arrangement  was  adopted  by  this  church  at  its  forma- 
tion, and  attempted  to  be  administered.  But  it  was,  almost 
continually,  a  source  of  difficulty.  The  discipline  promised, 
and  engaged  to  be  submitted  to,  could  not  be  enforced;  and, 
consequently,  the  church  and  its  ministers  were  frequently  dis- 
tressed by  the  consciousness  of  not  redeeming  their  solemn 
pledges  and  discharging  their  duty.  This  is  stated d  to  have 
been  a  prominent  source  of  the  difficulties  in  the  case  of  Mr. 
Bacon,  and  is  the  only  one  mentioned  in  the  case  of  Mr.  Blair. 
Dr.  Eckley  had  serious  scruples  and  difficulties  in  regard  to  it. 
In  1787  the  church  gave  the  subject  a  deliberate  examination; 
and  determined,  that  such  persons  only  could  be  admitted  with- 
in the  provisions  of  this  arrangement,  as  should  give  satisfactory 
evidence  that  they  were  prepared  to  "present  their  offspring  to 
God  in  baptism  with  sincerity  and  devotion,"  and  should,  as  had 
before  been  the  practice,  profess  publicly  to  "give  themselves 
up  to  God  in  an  everlasting  covenant"  in  the  same  manner  and 
in  the  same  terms  as  those  who  were  received  into  full  commu- 
nion, being  prevented  from  coming  to  the  Lord's  Supper  only 
by  "doubts  and  fears  concerning  a  personal  approach  to  that 
ordinance;"  and  must  solemnly  "engage,  to  bring  up  their  chil- 
dren in  the  nurture  and  admonition  of  the  Lord:"  and  also  "that 
a  more  particular  connection  should  be  considered  as  existing 
between  those  of  this  description  and  the  members  who  partook 
of  the  sacramental  Supper  than  had  been  usually  contemplated" 
for  some  time  before;  "and  that  the  church  should,  not  only 
attend  with  care  to  the  purity  of  their  morals,  but  professedly  en- 
gage its  watchfulness,  direction  and  assistance  in  regard  to  the 
whole  of  their  spiritual  concerns."  e  These  are  the  latest  pro- 
ceedings on  the  subject;  and,  of  course,  present  the  basis  of  the 
arrangement  as  now  existing,  and  on  which  alone  persons  can  be 
received  within  its  provisions,  if  any  should  desire  it.  They 
must  give  satisfactory  evidence,  that  they  are  prepared  in  heart 
to  take  the  same  covenant  in  its  essential  articles,  and  give  them- 
selves up  to  God  in  the  same  manner,  as  is  done  by  those  who 
come  into  full  communion;  for  which  they  are  judged  to  be  fit- 
ted by  those  who  examine  them,  but  are  deterred  from  approach- 
ing it  by  doubts  and  fears  of  their  own  concerning  their  fitness 
for  it;  and  that  they  are  in  fact  prepared  to  bring  up  their  chil- 

(c)  Fee  Results  of  three  Synods,  pp.  50,  51,  or  Magnalia,  Book  5,  p.  64. 

(d)  In  the  records. 

(e)  Church  Records,  vol.  2,  14th  and  26th  January  1/87. 


58 

dren  in  the  nurture  and  admonition  of  the  Lord,  and  are  truly 
willing  to  submit  themselves,  and  their  children,  when  they  come 
to  maturity,  to  "the  watch,  discipline  and  government  of  the 
Church."  f 

The  numbers  recorded  as  having  been  received  within  the 
provisions  of  this  arrangement,  from  time  to  time,  are  as  follows. 
During  the  ministry  of  Mr.  Thatcher,  about  nine  years,  48; 
from  the  death  of  Mr.  Thatcher  to  that  of  Mr.  Willard,  twenty 
nine  years,  605;  s  the  record  of  those  received  by  Mr.  Pember- 
ton  is  not  preserved;  the  number  from  the  death  of  Mr.  Pember- 
ton  to  that  of  Dr.  Sewall,  forty  two  years,  was  297;  from  the 
decease  of  Dr.  Sewall  to  the  settlement  of  Dr.  Eckley,  ten 
years,  5;  during  Dr.  Eckley's  ministry,  nearly  thirty  two  years, 
52;  from  the  death  of  Dr.  Eckley  to  that  of  Mr.  Huntington, 
nearly  eight  years,  6.  In  all,  1013.  Since  the  jdecease  of  Mr. 
Huntington,  that  is  for  more  than  ten  years  past,  there  has  been 
no  instance  of  application  for  admission  to  this  covenant. 

5.    In    THE    ADMISSION    OF    PERSONS     TO    FULL     COMMUNION, 

there  has  always  been  required  a  previous  examination;  and  a 
public  profession  of  faith,  and  entering  into  covenant  with  God 
and  the  church;  ^though  this  examination  and  profession  have,  at 
different  times,  been  made  on  different  principles  and  in  differ- 
ent forms.  For  a  series  of  years  after  the  formation  of  the 
church,  the  scriptural  principle  was  strictly  adhered  to,  viz.  satis- 
factory evidence  of  regeneration.  Before  the  commencement 
of  the  last  century,  as  stated  in  the  morning,  this  vital  principle 
was  extensively  abandoned  by  the  New  England  churches;  and 
the  opinion  received  and  practised  upon,  that  "sanctification  is  not 
a  necessary  qualification  to  partaking  of  the  Lord's  Supper," 
and  that  "the  Lord's  Supper  is  a  converting  ordinance."  This 
sentiment  had  more  or  less  influence  on  the  practice  of  this 
church  from  before  1740  till  1S08;  since  which  time  the  ancient 
and  scriptural  principle  has  been  carefully  applied.  For  several 
years  after  the  formation  of  the  church,  persons  applying  for  ad- 
mission to  full  communion,  having  previously  been  carefully  ex- 
amined by  the  pastor  and  other  officers  of  the  church,  gave,  be- 
fore the  whole  church,  a  verbal  or  written  statement,  as  they 
should  prefer,  of  their  religious  views  and  experience;  after 
which  they  retired,  and  their  application  was  considered  and  de- 
cided upon  by  the  brethren;  and,  subsequently,  the  candidates, 
if  admitted,  took  the  covenant.  In  1678,  it  was  voted  by  the 
church,  "that  it  shall  be  left  to  the  discretion  of  the  eldership, h 

(f)  The  halfway-covenant  is  now  discontinued,  or  formally  abrogated,  by  all  the  evan- 
gelical Congregational  churches  of  New-England. 

(g)  The  reason  why  Mr.  Willard  received  so  many  on  the  half-way-covenant  doubtless 
was,  that  no  other  church  in  Boston  but  bis  practised  upon  it  till  about  1675,  when  Increase 
Mather,  having  concurred  with  the  decisions  of  the  Synod  of  1662,  published  in  their  favor. 
The  First  Church  did  not,  as  already  stated,  begin  to  practice  on  this  plan  till  1730. 

(h)  That  is,  the  pastor  and  ruling  elder  or  ruling  elders. 


59 

in  case  any  that  desire  fellowship  with  the  church,  through  scru- 
ple of  conscience,  shall  he  unwilling  to  consent  that  his  relation 
shall  he  read  before  the  church,  apprehending   it  not  to  be  ac- 
cording to  rule  to  require  it,  and  they  shall   otherwise  judge 
him  a  person  desirable   for  communion, — that  the  relation  of 
such  person  or  persons  given  to  the  elders,  and  by  them  attested 
to  the  church,  shall  be  received  as  if  it  had  been  made  before 
the  church,  provided  that  in  other  cases  the  common  and   con- 
stant practice  shall  be  attended." '     Still  however  a  verbal  or 
written  relation  continued  to  be  given  in  before  the  whole  church 
by  the  applicant  himself  till  about  the  beginning  of  the  last  cen- 
tury; after  which  the  number  became  greater  and  greater  who 
chose  to  avail  themselves  of  the  liberty  given  by  the  vote  just 
recited;  and  it  became  the  common  practice  for  the  minister  to 
give  in  the  relation,  which  seems  still,  in  most  cases,  to  have 
been  written  by  the  candidate.     In  March   17G9,  a  short  con- 
fession of  faith  was  adopted  to  be  publicly  assented  to,  instead  of 
"a  relation  of  experience,"  previous  to  admission  and  the  taking  of 
the  covenant.  (64)    In  Nov.  of  the  same  year,  in  consideration  of 
the  fact  that  the  form  of  admission  prescribed  the  preceding  March 
did  "not  admit  such  persons  as  were   seeking  admission  to  full 
communion  to  give  a  voluntary  profession  of  their  faith  in  their  own 
terms,"  it  was  determined  "that  such  persons  as  might  thereafter 
seek  admission  to  full   communion,  should,  previous  to  their  ad- 
mission, give  to  the  church,  orally  or  in  writing,  a  profession  of 
their    repentance  towards  God  and    faith  in  our   Lord  Jesus 
Christ,  of  their  belief  of  the  Scriptures,  and  of  their  resolution, 
by  the  grace  of  God,  to  walk  according  to  them."     At  the 
same  time  was  adopted  the  form  of  covenant  now  in  use.    After 
a  time, — how  long  after  does  not  appear, — it  became  the  practice 
for  the  pastor  to  give  in  verbally  the  profession  required  by  the 
vote  last  quoted,  in  behalf  of  the  candidate  for  admission. — The 
method  now  practised  is,  for  persons,  after  repeated  conversa- 
tions with  the  pastor  respecting  their  evidences  of  regeneration 
and  views  of  Christian  doctrine  and  duty, — by  which  he  has  be- 
come satisfied  that  there  is,  from  these  sources,  no  valid  objec- 
tion to  their  admission, — to  be  examined  by  a  Standing  Com- 
mittee of  five  members  beside  the  minister.     If  their  examina- 
tion is  satisfactory  to  the  Committee,  and  if,  upon  inquiry,  noth- 
ing is  discovered  unfavorable  to  their  character,  they  are  pro- 
pounded, one  fortnight  before  the  church,    and  one  fortnight 
more  before  the  whole  congregation.     Then,  if  no  valid  objec- 
tion has  been  made  to  their  admission,  they  present  themselves 
before  the  whole  church,  and  the  pastor  gives  a  statement  of  the 
results  of  the  several  conversations  had  with  them;    and  the 

(i)  Church  records,  vol.  i,  p.  G. 


60 

brethren,  if  satisfied,  vote  to  receive  them;  and  they,  publicly 
and  solemnly,  take  upon  them  God's  holy  covenant. 

The  numbers  recorded  as  having  been  received,  from  time  to 
time,  to  full  communion,  are  as  follows.  From  the  formation  of 
the  church,  including  the  founders,  to  the  death  of  Mr.  Thatcher, 
217;  from  the  decease  of  Mr.  Thatcher  to  that  of  Mr.  Willard, 
406;  from  the  death  of  Mr.  Willard  to  that  of  Mr.  Pemberton, 
110;  from  the  decease  of  Mr.  Pemberton  to  that  of  Dr.  Sewall, 
730;  from  Dr.  Sewall's  death  to  the  settlement  of  Dr.  Ecldey, 
52;  during  Dr.  Eckley's  ministry,  185;  from  the  death  of  Dr. 
Eckley  to  that  of  Mr.  Huntington,  175;  since  the  decease  of 
Mr.  Huntington,  432.  In  all,  2307.  k — You  are  doubtless  sur- 
prised at  the  smallness  of  the  number.  Only  2307  in  one  hun- 
dred and  sixty  one  years  !  To  this  ought,  undoubtedly,  to  be 
made  some  addition  for  obvious  omissions  in  the  record.  But 
just  allowance  for  these  will  not  swell  the  number  above  2500. 
If  the  causes  of  the  smallness  of  this  number  are  inquired  for, 
there  is  no  doubt  that  a  prominent  one  has  been  the  fact,  already 
mentioned,  that  for  a  long  period,  the  church  and  its  pastors 
acted  on  the  erroneous  principle  that  evidence  of  regeneration  is 
not  a  necessary  qualification  for  church  membership.  It  is  a  re- 
sult, at  first  view  surprising,  but  exceedingly  instructive,  and  con- 
firmed by  abundant  experience,  that  lowering  the  terms  of  com- 
munion always  diminishes  the  number  of  applications,  and  strict- 
ness on  this  subject  is  uniformly  found  to  multiply  admissions. 
The  lax  principle  had  more  or  less  influence  on  admissions  to 
this  church  above  ninety  years. l  During  that  period  occurred 
the  great  revival  of  1740,  and  another  less  powerful  in  1 755  and 
6.  Yet  the  admissions  were  only  915.  It  is  now  twenty  two 
years  since  the  ancient  and  scriptural  principle  has  been  fully  re- 
stored. And  the  admissions,  during  this  period  have  been  637. 
More  than  two  thirds  as  many,  in  twenty  two  years,  on  the  strict 
principle;  as,  on  the  lax  principle,  were  received  in  ninety 
years!  How  manifest  that  if  our  only  motive  were  to  have  a  large 
and  respectable  church,  we  must  adhere  strictly  to  the  terms  of 
communion  practised  upon  in  the  best  days  of  our  fathers,  and 
prescribed  in  the  word  of  God.  (65) 

6.  Another  feature  of  great  importance  in  the  history  of  this 
church  is  its  habitual  attention  to  discipline.  The 
watch  and  care,  enjoined  in  the  Scriptures  and  promised  in  its 
covenant,  it  has, — with  different  degrees  of  fidelity  indeed,  but 
without  any  entire  interruption, — exercised  over  its  members. 
The  records  furnish  evidence  of  this  under  the  ministry  of  every 
one  of  its  pastors  from  the  beginning.     In  1746,  a  committee 

(k)  Giving  an  average  of  14  and  a  fraction  a  year. 

(1)  Previously  to  Mr.  Huntington's  settlement  in  1303. 


61 

of  five  was  chosen,  to  co-operate  with  the  pastors  in  this  impor- 
tant and  often  difficult  dutyj  which  committee  was  renewed  by 
annual  appointment,  for  a  series  of  years,  probably  till  the  dis- 
persion of  the  church  by  the  revolutionary  war. '  In  1828, 
this  committee  was  revived,  and  rendered  permanent,  to  con- 
sist of  five  members,  including  the  deacons;  to  assist  the  pastor 
in  attention  to  discipline  and  the  examination  of  candidates  for 
admission;  and  to  be  denominated  "The  Church  Committee.""1 
7.  Another  fact  claiming  particular  notice  is,  that  this  church 
and  congregation  have  always  considered  themselves  entitled  to 

KNOW  DEFINITELY,  AND  HAVE  TAKEN  SUITABLE  MEASURES 
TO  ASCERTAIN,  THE  RELIGIOUS  SENTIMENTS  OF  THOSE 
WHOM    THEY     CALLED     TO     BE     THEIR     MINISTERS.       For     this 

purpose,  they  have  not  only,  in  all  cases,  before  giving  a  minis- 
ter a  call,  heard  him  preach  some  time  on  probation, — expect- 
ing him,  while  doing  so,  to  exhibit  plainly  and  fully  his  doctrinal 
views;  but  they  have  required  his  express  assent  to  the  system 
of  doctrine  usually  denominated  evangelical.  Were  the  records 
as  full  previous  to  the  settlement  of  Mr.  Prince,  as  they  are 
since  that  period,  evidence  might,  probably,  be  presented  of  the 
correctness  of  this  statement  in  application  to  the  settlement  of 
all  the  ministers  from  the  beginning.  At  least  since  the  settle- 
ment of  Mr.  Cumming,  the  following  has  been  the  uniform 
practice  in  this  particular.  The  pastor  elect  having  signified 
his  acceptance  of  the  call,  attends  a  meeting  of  the  church, 
where  his  testimonials  are  exhibited,  and  he  declares  his  consent 
to  the  "Confession  of  Faith  owned  and  consented  unto  by  the 
Elders  and  Messengers  of  the  churches  convened  at  Boston  in 
1680;"  after  which  he  is  received  a  member  of  the  church. 
These  proceedings  of  the  church  are  then  reported  to  the  socie- 
ty, and  directed  to  be  recorded  in  their  minutes,  as  a  necessary 
preliminary  to  their  concurring  with  the  church  in  arrangements 
for  the  ordination. 

How  necessary  and  wise  are  these  precautions,  will  be  at  once 
realized  by  every  one  who  duly  considers  how  vitally  the  relig- 
ious sentiments  and  character  of  a  people  depend  on  those 
of  their  ministers.  A  revival  of  sound  doctrine  and  practice 
may  emanate  from  the  people;  but  corruptions  in  either  always 
begin  with,  and  are  chiefly  accomplished  by,  the  ministry.  Al- 
ways, therefore,  insist  upon  knowing,  definitely  and  fully,  the 
doctrinal  sentiments  of  those  whom  you  think  of  settling  over 
you,  and  upon  having  satisfactory  evidence  of  their  real  piety, 
and  of  their  love  and  devotedness  to  the  appropriate  duties  of 
their  sacred  office .  It  is  your  right;  and  it  is  the  very  life 
of  the  church,  and  of  the  society  as  a  religious  association.  (66) 

(m)  See  Church  records,  vol.  i.  p.  106,  &c. 
(n)  See  Church  records,  vol.  iii.  p.  77. 


62 

8.  There  is  another  fact,  suggested  hy  these  last  remarks,  which 
historical  fidelity  will  not  permit  me  to  pass  unnoticed.  It  has  been 
perceived,  from  the  details   already  given  in  these  discourses, 

that  A  GREAT  CHANGE  HAS  TAKEN  PLACE  IN  THE  RELATIONS 
OF  THIS  CHURCH  TO  THE  OTHER  CONGREGATIONAL  CHURCHES 
IN    THIS    CITY  FORMED    BEFORE    THE    COMMENCEMENT    OF    THE 

present  century.  Formerly  there  was  the  closest  union; 
evinced  by  a  constant  interchange  of  all  the  acts  of  ecclesias- 
tical and  ministerial  communion.  Eighteen  or  twenty  years  ago, 
this  interchange  began  to  be  less  frequent;  and,  for  some  time 
past,  has  entirely  ceased.  In  1819, — it  having  become  common 
for  Councils  composed  of  representatives  of  those  churches 
and  others  of  similar  views,  to  induct  persons  into  the  ministry 
without  any  examination  in  reference  to  doctrinal  belief  and  per- 
sonal religion,  and  the  then  pastor  of  this  church  having,  while 
sitting  on  such  councils,  been  repeatedly  denied  the  privilege  of 
putting  questions,  relating  to  the  particulars  just  named,  to  can- 
didates for  ordination, — the  church  decided,  on  the  4th  of  April 
in  that  year,  to  accept  no  more  invitations  to  such  councils.  n 
And  no  invitations  have  since  been  received.  About  two  years 
before  his  death,  Mr.  Huntington  made  his  last  exchange  with 
a  minister  of  one  of  those  congregations.  And  I  have  been  as- 
sured from  the  best  authority — his  lamented  widow, — that  he 
had  decided,  never  again,  be  the  consequences  what  they  might, 
to  make  another  such  exchange.  And  such  another  has  never 
since  been  made. 

This  state  of  things, — we  hope  we  shall  be  believed  when  we 
say,  for  we  say  it  in  the  sincerity  of  our  hearts, — we  exceedingly 
regret.  Is  it  asked,  then,  Whence  the  change?  The  facts  that 
have  been  narrated  in  this  sketch  furnish  the  answer.  The 
cause  is  not  found  in  us;  but  in  those  who  have  become  thus 
separated  from  us.  We  stand  and  walk  in  the  old  paths,  in 
which  our  pious  and  venerated  fathers  trod;  and  which  the  ex- 
perience of  five  generations  in  this  church  and  society  has  dem- 
onstrated to  be  the  good  way;  they  have  chosen  to  turn 
into  a  widely  different  path.  We,  I  repeat,  stand  and  walk  in 
the  old  paths.  We  say  it,  not  boastingly.  Oh,  no.  We  feel 
that  we  have  been  "kept"  only  "by  the  mighty  power  of  God." 
And  a  voice  from  heaven  sounds  in  our  ear,  "Let  him  that 
thinketh  he  standeth,  take  heed  lest  he  fall."  And  we  trust, 
we  shall  never  be  so  unmindful  of  this  divine  admonition  as,  from 
a  regard  to  the  alleged  obligations  of  courtesy,  or  expediency, 
or  any  other  motive,  to  step  into  what  we  in  our  consciences  be- 

(o)  See  Church  records,  vol.  iii.  p.  4.  There  was  an  act  of  the  church  of  similar  import 
when  the  present  pastor  was  ordained.  Before,  in  every  case,  all  the  Congregational 
churches  of  Boston  had  been  invited  by  this  church  to  its  ordaining  Councils.  In  this  in- 
stance it  was  determined  to  pursue  a  different  course.  After  full  deliberation  and  discus- 
sion, the  church  decided  to  adopt  the  different  principle  in  selecting  the  Council  mentioned 
in  a  note  to  the  third  sermon. 


63 

lieve  to  be  a  forbidden  path.  We  judge  no  one,  we  condemn 
no  one.  We  yield  to  all  the  right  of  deciding  and  acting  for 
themselves,  under  their  responsibility  to  God.  And  we  claim 
for  ourselves  only  the  same  privilege.  And  who  can  doubt  for 
a  moment  that,  could  they  now  give  their  testimony,  Thatcher, 
Willard,  Pemberton,  Prince,  Sewall,  Hunt,  Eckley,  Huntington, 
and  the  multitudes  they  were  instrumental  in  fitting  to  worship 
God  and  the  Lamb  in  heaven,  would  approve  our  course? 

9.  Another  fact  worthy  of  special  notice  is,  that  this  church 
and  congregation  has,  through  its  whole  history,  shewn  itself  to 
be  a  friend  of  revivals  of  religion.  It  has  been  repeat- 
edly favored  with  such  seasons  of  special  blessing,  most  of  which 
have  been  already  adverted  to.  The  first,  after  the  measures 
adopted  in  1680,  on  the  recommendation  of  "the  Reforming  Sy- 
nod;" when  the  additions  to  the  church  in  six  months  were 
nearly  as  many  as  they  had  been  in  the  twTo  preceding  years. 
The  next  was  after  the  earthquake  in  1727;  when,  in  eight 
months,  about  eighty  were  added  to  the  communion.  Then 
came  the  great  revival  of  1740,  which  added  more  than  an  hun- 
dred to  the  church.  Again  under  the  ministry  of  Prince  and 
Sewall,  in  1755,  and  6,  there  wras  a  special  attention  to  religion; 
which,  in  three  months,  added  forty  to  the  communion.  During 
Mr.  Huntington's  ministry  there  were  continual  accessions,  fre- 
quently of  five,  eight,  and  ten  persons  at  one  time.  And  since, 
there  have  been  two  seasons  of  general  attention;  each  of 
which,  in  less  than  two  years,  added  above  an  hundred  mem- 
bers. And  not  only  has  the  church  rejoiced  in  these  signal 
blessings  when  conferred;  she  has  also,  from  time  to  time, 
through  the  whole  period  of  her  history,  made  appropriate  efforts 
to  obtain  them.  In  her  records  are  repeatedly  found  such 
entries  as  the  following,  "Nov.  4,  1722,  the  church  stayed, 
and  voted  that  the  13th  of  this  instant  should  be  observed  by 
us  as  a  day  of  prayer,  with  fasting,  to  ask  of  God  the  effusion 
of  his  Holy  Spirit,  particularly  on  the  rising  generation."11 
"Aug.  4,  1734,  the  church  was  desired  to  stay,  and  voted  that 
the  20th  of  this  instant  should  (God  willing)  be  observed  by  us 
as  a  day  of  prayer,  with  fasting,  to  humble  ourselves  before  God 
for  our  unfruitfulness  under  the  means  of  grace,  and  to  ask  the 
effusion  of  his  Spirit  to  revive  the  power  of  godliness  among  us." 
Omitting  other  instances,  and  coming  down  to  the  ministry  of 
Dr.   Eckley,  I  find  that,  in  Sept.   1795,  the  church  voted  to 

(p)  The  occasion  of  this  vote  is  mentioned  by  Mr.  Prince,  Christian  History,  ii,  375;  and 
is  thus  stated  by  Dr.  Sewall  in  his  journal.  "1722,  Sept.  25.  It  having  been  agreed  by  ye 
Ministers  to  propose  it  to  yr  churches  to  keep  days  of  fasting  with  prayer  successively;  thia 
day  a  fast  was  kept  at  ye  Old  North,  &o N.  B.  The  design  is  to  ask  of  G.  ye  effu- 
sions of  his  Spirit,  esply.  on  ye  rising  generation."  "Oct.  13.  This  day  a  fast  was  kept  at 
ye  Old  Church."  "Nov.  13.  This  day  was  observed  by  ye  South  Church,  as  a  day  of 
fasting  with  prayer,"  &c. 


64 

"concur  with  other  churches  in  this  and  other  parts  of  the 
United  States,  in  a  quarterly  concert  of  prayer,  for  the  revival 
of  religion,  and  the  outpouring  of  God's  Spirit,  on  the  people 
of  America,  as  well  as  other  places  of  the  world."  i  And  in 
Jan.  1823,  the  church,  at  a  full  meeting,  unanimously  Voted,  to 
"observe  a  day  of  fasting  and  prayer,  to  humble  themselves  be- 
fore God  for  their  sins,  to  seek  direction  as  to  their  duty  in 
endeavoring  to  promote  the  work  of  God,  and  to  supplicate  the 
more  plentiful  effusions  of  his  Holy  Spirit."  r 

These  are  emphatically  "the  old  paths;"  for  thus  the  primitive 
disciples  were  engaged  while,  in  compliance  with  the  Saviour's 
direction,  they  were  waiting  for  the  promise  of  the  Spirit.  And 
to  feel  deeply  that  this  is  "the  good  way," — we  need  only  to 
recal  the  conviction  we  had  in  the  morning  of  the  value  and 
indispensableness  of  revivals  of  religion,  and  to  be  informed 
that,  like  the  Christians  who  met  in  the  upper  chamber  at  Jeru- 
salem, this  church  has  found  that  such  means  faithfully  used 
are  never  in  vain. 

10.  I  add  that  this  church  and  congregation  have  habitu- 
ally APPROVED  AND  AIDED  THE  ENTERPRISES  OF  BENEVO- 
LENCE. The  early  records  abound  with  votes  like  the  following. 
The  specimen  I  select  is  from  the  record  of  a  meeting  held  a 
short  time  before  it  was  finally  determined  to  take  down  the 
first  Meeting  House,  and  erect  this  expensive  building.  "looted, 
that  twenty  pounds  be  delivered  to  Deacon  Henchman,  for  the 
purchasing  of  Bibles,  to  be  distributed  to  the  proper  objects,  as 
there  shall  be  occasion;  that  ten  pounds  be  distributed  in  other 
books,  at  the  discretion  of  the  trustees;  that  twenty  pounds  be 
given  to  Mr.  Josiah  Cotton,  to  encourage  his  settlement  at  Prov- 
idence; th&t  fifteen  pounds  be  given  to  the  Rev.  Mr.  Matthew 
Short  of  Easton,  for  his  encouragement  in  the  work  of  the  min- 
istry: that  fifteen  pounds  be  given  to  the  Rev.  Mr.  James  Hale 
of  Ashford,  for  his  encouragement  in  the  work  of  the  ministry; 
that  fifteen  pounds  be  given  to  the  Rev.  Mr.  Nathaniel  Prentice 
of  Dunstable,  for  his  encouragement  in  the  work  of  the  minis- 
try, to  be  laid  out  in  books  as  the  trustees  shall  judge  proper 

(q)  This  was  the  Concert  extensively  observed,  in  Great  Britain  and  in  this  country,  for 
a  series  of  years,  in  consequence  of  a  proposal  from  a  number  of  ministers  in  Scotland 
in  1744,  for  "United  Extraordinary  Prayer  to  God,  that  he  would  deliver  the  nations  from 
their  miseries,  and  fill  the  earth  with  his  glory."  The  proposal  was  "that  Christians  uni- 
versally should,  for  the  two  years  then  next  ensuing,  set  apart  a  portion  of  time,  on 
Saturday  evening  and  Sabbath  morning,  every  week,  to  be  spent  in  prayer  for  this  purpose; 
and  that  they  should  still  more  solemnly  devote  the  first  Tuesday  in  the  last  month  of  each 
quarter  of  the  year,  to  be  spent,  either  in  private,  social  or  public  prayer  to  God,  for  the  be- 
stowment  of  those  blessings  on  the  world."  The  proposal  was  seconded  by  the  publication, 
in  1746,  of  President  Edwards'  Humble  Attempt  to  Promote  Explicit  Agreement  and  Visible 
Union  among  God's  people  in  Extraordinary  Prayer,  &c.  The  measure  was  pursued  by 
many  churches  for  more  than  half  a  century,  and  only  discontinued  on  the  adoption  of  the 
more  frequent  Monthly  Concerts,  for  the  same  purpose,  first  proposed  bv  a  Baptist  associa- 
tion in  England  in  1784.    See  Dwight's  Life  of  President  Edwards,  pp.  242—246. 

(r)  This  solemnity  was  concluded  by  a  renewal  of  covenant  by  the  whole  church.  Seasons 
of  special  humiliation  and  prayer,  for  a  similar  purpose,  have  several  times  since  been  ob- 
served by  the  church. 


65 

upon  discoursing  with  him."  And  about  three  months  after,  at 
a  meeting  at  which  several  votes  were  passed  in  relation  to 
funds  to  build  the  new  Meeting  House,  I  find  tbe  following, 
"Voted  that  fifteen  pounds  be  given  to  Joseph  Secombe,  towards 
his  support  at  the  college." 8  And  so  I  might  read  on  to  you, 
in  relation  to  every  year,  almost  down  to  the  revolution. 

Stated  and  liberal  contributions  to  promote;,  in  different  ways, 
the  spread  of  religion,  are  not,  you  perceive,  so  modern  a  de- 
vice as  is  sometimes  supposed.  Here  was  a  Bible  Society,  a 
Tract  Society,  a  Missionary  Society,  an  Education  Society, 
more  than  an  hundred  years  ago,  all  combined  in  one  associa- 
tion; and  that  association  was  the  Old  South  church  and  con- 
gregation. And  in  contemplating  this  interesting  fact,  you  are, 
doubtless,  presented  with  one  principal  reason  of  the  remarkable 
preservation  and  almost  uninterrupted  prosperity  of  this  church. 
She  has  from  the  beginning  felt  it  to  be  a  blessed  privilege  to 
water  others;  and  God  has,  in  faithfulness  to  his  promise,  pour- 
ed out  upon  her  the  continual  dew  of  his  blessing.  How  resist- 
less the  argument  in  this  respect  also,  to  walk  still  in  "the  old 
paths?" 

And  now,  brethren  of  this  church  and  congregation,  what 
shall  be  the  influence  of  the  review  we  have  taken,  upon  our 
feelings  and  conduct? 

Suffer  me,  first,  to  congratulate  you  upon  the  circumstances 
in  which  you  have  arrived  at  this  interesting  point  in  your  his- 
tory. This  building  has  stood  an  hundred  years.  And,  in  the 
ordinary  course  of  providence,  it  may  stand  an  hundred  more. 
How  pleasing,  and  yet  how  solemn,  the  thought,  that  these  walls, 
which  now  echo  this  voice,  have  resounded  with  the  instructions 
and  petitions  and  praises  of  generations  whose  lips  have  long 
been  silent  in  death,  and  whose  spirits  are  far  advanced  along 
the  ages  of  eternity;  and  that  here,  our  children  and  chil- 
dren's children  shall  sit,  under  the  means  which  God  has 
instituted  and  habitually  blessed  to  prepare  men  for  mansions  in 
the  skies.  And  this  church  still  lives,  the  same  in  doctrine  and 
discipline,  that  has  fitted  so  many  generations  for  the  pure  wor- 
ship of  heaven;  and,  we  are  permitted  to  hope,  will  still  live, 
even  till  its  members  shall  rejoice  in  the  brightness  of  millennial 
glory.  Of  those  in  the  midst  of  whom  she  anciently  stood, 
built  upon  the  faith  which  made  our  fathers  such  holy  and  won- 
derful men,  she  alone  remains,  on  that  foundation,  firm  and 
unmoved:  and  there  we  are  permitted  to  hope  she  will  remain, 

(s)  These  and  similar  donations  were  the  avails  of  collections  on  each  fast  and  thanksgiv- 
ing day,  to  be  devoted  to  "pious  uses,  for  the  advancement  of  Christ's  kingdom,  and  other 
proper  objects  of  charity." 


66 

till  all  around  shall  be  brought  back  to  the  obedience  and 
sanctifying  power  of  the  same  truth;  to  rejoice  with  her  in 
the  assurance,  that  the  church  is  built  on  a  rock,  and  the 
gates  of  hell  shall  not  prevail  against  it.  Here  you  are 
permitted,  from  Sabbath  to  Sabbath,  to  listen  to  the  same  Gos- 
pel which  the  learned  Thatcher,  the  powerful  Willard,  the  elo- 
quent Pemberton,  the  excellent  Sewall,  dispensed  to  listening 
immortals.  Here  is  shed  down  the  same  Spirit,  who  then  made 
that  truth  effectual  in  the  salvation  of  men.  And  here,  we  trust, 
will  continue  to  be  preached  that  same  truth,  with  yet  greater 
fidelity,  and  to  be  poured  out  that  same  Spirit,  with  yet  greater 
frequency  and  power.  From  this  spot  has  gone  forth,  for  an 
hundred  and  sixty  years,  an  influence,  that  has  blessed  surround- 
ing multitudes,  and  diffused  itself  over  the  earth.  And  this  in- 
fluence, we  are  permitted  to  believe,  is  still  to  go  forth,  with  in- 
creasing power,  and  sending  back  richer  blessings,  till  the  do- 
minion of  truth  and  holiness  shall  be  established  in  every  nation 
and  in  every  heart.  Oh,  what  exalted  privileges!  what  distin- 
guishing mercies! 

And  now  is  there  in  any  breast  the  least  rising  of  that  feeling, 
which  once  led  those  similarly  favored  to  say,  "The  temple  of 
the  Lord,  the  temple  of  the  Lord,  the  temple  of  the  Lord  are 
these?"  Profane  not  thus,  I  beseech  you,  this  sacred  place. 
Tarnish  not  thus  the  mantle  that  has  fallen  upon  us  from  our 
fathers,  as,  from  this  spot,  they  went  up  to  heaven.  Provoke 
not  thus  a  righteous  God  to  frown  upon  us,  and  take  away 
his  distinguishing  mercies.  Far,  very  far  from  us,  I  am  sure, 
will  be  every  such  feeling,  if  we  rightly  consider  our  circum- 
stances and  relations.  On  my  own  mind,  allow  me  to  say,  no 
impression  has  been  so  constant  and  deep,  while  I  have  been 
preparing  and  delivering  these  discourses,  as  that  of  our  im- 
mense, our  awful  responsibility.  To  assemble,  from  week  to 
week,  on  a  spot  where  the  Gospel  has  been  preached  in  its 
purity  to  five  successive  generations;  where  the  Holy  Ghost  has 
so  often  manifested  his  special  and  sanctifying  presence;  where 
have  been  seen  by  Him  who  looketh  into  the  heart,  so  many 
sighs  of  penitence,  so  many  actings  of  faith,  so  many  breathings 
of  pure  devotion;  where  the  Most  High  has  had  his  rest  for  an 
hundred  and  sixty  years;  and  hundreds  and  thousands  of  souls 
have  been  fitted  to  stand  and  worship  before  his  throne: — Oh, 
how  dreadful  is  this  place!  It  is  none  other  than  the  house  of 
God.     It  is  the  gate  of  heaven. 

And  to  have  transmitted  to  us  such  a  character, — of  love  for 
the  truth,  of  zeal  for  the  faith  once  delivered  to  the  saints,  of 
holy  solicitude  for  the  preservation  of  the  institutions  of  Christ, 
of  deep  conviction  of  the  necessity  and  blessedness  of  revivals  of 


G7 

religion,  of  prayerfulness  and  effort  for  the  extension  of  the  Re- 
deemer's kingdom!  To  stand  alone,  of  all  the  ancient  churches 
around,  on  the  first  foundation,  the  only  one  of  them  all  that  is 
walking  in  the  old  paths;  looked  to  hy  multitudes  to  see  what  is 
the  influence  of  these  Puritan  principles*,  these  antiquated  opin- 
ions! To  have  been  the  objects  of  those  fervent  prayers  that, 
for  nearly  two  centuries,  have  gone  up  to  heaven,  for  a  continu- 
ous blessing,  in  successive  generations,  on  this  church  and  con- 
gregation! What  solemnity  of  circumstances  and  relations!  what 
awful  responsibility! 

Oh,  minister,  Christians,  members  of  this  religious  society! 
remember  where  you  stand;  what  relations  you  sustain;  what 
responsibilities  press  upon  you;  what  watching  and  expectation 
cluster  around  you,  from  the  whole  church,  from  the  world, 
from  glorified  saints  and  holy  angels,  from  the  omniscient  and 
righteous  God.  Be  clothed  with  humility.  Live — only  to  ask, 
Lord,  what  wilt  thou  have  us  to  do?  and  cheerfully  to  execute 
his  will.  Preserve  to  this  people,  in  coming  generations,  the 
pure,  unadulterated  truth  of  God,  by  which  alone  he  renovates 
and  sanctifies  the  soul.  Guard  with  the  utmost  vigilance,  every 
avenue  to  its  corruption;  resist  the  very  beginning  of  every  ap- 
proach towards  its  perversion.  Continue  the  ordinances  of 
Christ  sacred  and  inviolate.  Strive,  by  every  method,  to  bring 
up  your  children  for  God;  that  there  may  be  a  holy  generation 
to  assume  your  responsibilities  when  you  go  to  give  up  your  ac- 
count. Remember  that  revivals  of  religion, — genuine,  frequent 
revivals, — are  the  only  hope  of  the  church  in  this  age.  Prize 
them  when  granted  to  you.  Seek  them,  earnestly,  faithfully, 
continually.  Live, — not  to  yourselves;  but  for  the  church  of 
Christ,  for  the  perishing  world,  for  the  glory  of  God. — And 
another  century  shall  come;  and  find  this  church,  with  "the 
glory  of  the  Lord  resting  upon  her;  fair  as  the  moon,  clear  as 
the  sun,  and  terrible  as  an  army  with  banners."  Yes,  we  be- 
lieve it:  for  our  confidence  is  in  our  fathers'  God;  and  their  ex- 
perience assures  us  that  confidence  shall  never  be  reposed  in 
vain. 

Another  century  shall  come!  Where  will  then  be  the  families 
and  individuals  that  now  compose  this  congregation?  The  crowd 
that  thronged  this  House  when  first  occupied  for  the  worship  of 
God; — where  are  they?  The  eight  ministers  that  have  since  stat- 
edly preached  within  these  walls;  and  the  thousands  who,  in  suc- 
cession, have  attended  on  their  ministrations; — where  are  they?  In 
the  memory  of  some,  now  present,  the  occupants  of  nearly  every 
one  of  these  seats  have  changed.  In  the  few  years  that  I  have 
served  you  in  the  Gospel,  how  many  of  this  beloved  people  have 
I  been  called,  by  solemn  prayer,  to  commit  to  the  silent  tomb; 


68 

In  what  quick  succession  are  these  survivors  to  follow  them  to 
the  bar  of  God! 

And  yet,  there  are  those  here,  unprepared  to  die;  living  in 
impenitence;  trifling  away  the  day  of  grace: — sitting  here, — 
where  the  seeds  of  blessing  have  been  scattered  abundantly  for 
an  hundred  and  sixty  years;  where  innumerable  prayers  have 
gone  up  to  Jehovah's  throne,  and  laid  hold,  in  their  behalf,  on 
those  assurances  given  in  his  word  of  his  readiness  to  pour  his 
blessing  on  all  who  will  open  their  hearts  to  receive  it; — where 
the  Holy  Spirit  has  so  often  come  down  like  copious  showers; 
where  his  blessed  influence  is  now  descending  like  drops  that 
precede  an  abundance  of  rain!  Here,  are  sitting  dying  immor- 
tals, impenitent,  unmoved! 

Oh,  from  this  favored  spot,  to  go  unprepared  to  the  bar  of 
God!  from  this  privileged,  exalted  place,  to  go  down  to  eternal 
death!  "My  dearly  beloved,  and  longed  for,  in  the  bowels  of 
Jesus  Christ;"  my  affectionate,  dying  people;  be  persuaded,  one 
and  all,  immediately  to  escape  that  doom.  Come,  give  your 
hearts  to  Christ;  and  go,  with  your  pious  and  venerated  fathers, 
to  reign  with  him  in  heaven. 


NOTES. 


Note  1.  Page  3. 

An  account  of  the  origin,  nature  and  causes  of  the  difference  between  the 
old  and  new  style  may  be  seen  in  Dr.  Rees'  Cyclopedia,  Article,  Style,  vol. 
36,  Part  1,  or  in  the  New  Edinburgh  Encyclopaedia,  Article,  Chronology, 
No.  11,  p.  252. 

According  to  the  old  style,  the  year  began  on  Annunciation  or  Lady-day, 
i.  e.  the  25th  of  March,  which  was,  hence,  called  the  first  month,  April  the 
second  month,  July  the  fifth  month,  and  September,  October,  &c,  as  their 
names  indicate,  the  seventh  month,  the  eighth  month,  &c.  One  alteration 
made  by  the  new  style  was,  changing  the  commencement  of  the  year  to 
the  first  of  January.  Another  alteration  was  in  the  length  of  the  year. 
The  old  style  went  upon  the  assumption  that  the  solar  year,  or  time  of  one 
revolution  of  the  earth  round  the  sun,  is  365  days,  6  hours;  whereas  the 
real  time  is  365  days,  5  hours,  48',  45-z".  The  old  style,  therefore,  made 
the  year  too  long  by  11',  14j";  which  amounted  to  a  whole  day  in  130  years. 
The  old  style  was  established  by  Julias  Caesar,  46  years  before  the  Christian 
era.  The  new  style  was  introduced,  by  a  brief  of  Pope  Gregory  XIII,  in 
1582.  The  time  as  computed  had  then  advanced  ten  days  beyond  the  true 
time.  It  was  therefore  ordered  that  ten  days  should  be  stricken  from  the 
month  of  October  in  the  year  1582,  and  the  next  day  after  the  fourth  of  that 
month  be  called  the  fifteenth.  These  alterations  were  not  adopted  in  Eng- 
land, and  of  course  not  in  New  England,  till  1752;  when  the  difference  be- 
tween the  computed  and  the  true  time  had  increased  to  about  eleven  days. 
It  was  therefore  ordered,  by  act  of  Parliament,  that  eleven  days  should  be 
striken  from  the  month  of  September  in  that  year,  and  the  third  of  that 
month  be  reckoned  the  fourteenth.  All  the  civilized  nations  of  Europe  and 
America  at  present  use  the  new  style,  except  the  Russians;  in  reducing 
whose  dates  to  our  own,  we  must  now  strike  out  twelve  days.  The  rule 
commonly  observed  for  reducing  old  style  to  new  is  this:  if  the  date  accord- 
ing to  the  old  style  is  in  the  present  century,  carry  it  forward  twelve  days; 
if  it  is  in  the  last  or  eighteenth  century,  carry  it  forward  eleven  days;  if  in 
the  seventeenth  century,  carry  it  forward  ten  days,  &c. 

Note  2.   Page  4. 

That  there  was  a  real  union  between  church  and  state  is  proved  by  the 
following  facts.  From  almost  the  very  beginning  of  the  colony  of  Massa- 
chusetts, as  is  mentioned  a  sentence  or  two  after  in  the  sermon,  no  man 
could  have  any  share  in  the  administration  of  the  civil  government,  or  give 


70 

his  voice  in  any  election,  unless  he  was  a  member  of  one  of  the  churches.* 
No  church  could  be  gathered  without  the  allowance  of  the  magistrates,  con- 
sisting of  and  elected  by  members  of  the  churches;  and  a  minister  for  preach- 
ing to  such  a  society,  was  liable  to  a  penalty.  All  persons  subject  to  taxa- 
tion, whether  church  members  or  not,  except  in  the  town  of  Boston,  were 
compelled  to  contribute  to  the  support  of  ministers  chosen  by  the  churches. 
Regulations  were  prescribed  by  the  General  Court  in  reference  to  the  callino- 
of  ministers  and  the  erection  of  places  of  worship,  which  must  be  conformed 
to  under  penalty  of  fine  or  imprisonment.  When  difficulties  occurred  in 
churches,  the  civil  authority  often  interposed,  in  different  forms,  for  their 
removal.  All  who  were  able,  were  required,  under  a  penalty,  to  attend  on 
the  authorized  public  worship.  No  matters  of  great  weight  or  moment, 
whether  of  a  civil  or  religious  nature,  were  determined  without  the  advice 
of  the  ministers  and  a  formal  reference  to  them;  they  being  generally  pres- 
ent, in  early  times,  in  the  courts.  Synods  were  called  by  order  of  the  Gen- 
eral Court;  and  their  results  commended  by  legislative  acts  to  the  people, 
and  ordered  to  be  observed.  The  first  laws  deprived  excommunicated  per- 
sons, and  a  whole  church  if  separated  from  the  rest,  of  all  civil  privileges. 
In  1638,  a  law  was  made  that  if  any  person  stood  excommunicated  six 
months,  he  should  be  liable  to  fine,  imprisonment  or  banishment,  as  the 
Court  of  Assistants  should  determine;  but  it  was  repealed  the  next  year. — 
Here  surely  was  a  real  union  between  church  and  state,  a  real  establishment 
of  the  Congregational  churches. 

Yet  there  was,  as  I  have  said,  ^radical  difference  in  the  form  of  the  con- 
nexion between  the  state  and  the  churches  here,  and  between  the  church 
and  state  in  the  mother  country.  Here  there  were  many  churches,  nearly 
independent  of  each  other;  there  the  church  was  one  body.  Here  the 
churches  elected  their  own  pastors;  there  ministers  were  imposed  by  the 
civil  government  or  by  patrons.  Here  the  civil  government  never  assumed 
or  exercised  the  power  of  deciding  on  matters  of  doctrine  and  discipline,  but 
always  called  together  representatives  of  the  churches  freely  chosen  to  de- 
termine such  matters;  there  they  were  determined  and  established  ulti- 
mately by  the  civil  power.  Here  if  the  proceedings  of  the  magistrates  were 
supposed  to  bear  hard  on  the  liberties  of  the  churches,  they  could  be,  and 
sometimes  were,  displaced  at  the  next  annual  election;  there  there  was,  in 
such  cases,  no  redress.  In  contemplating  these  points  of  difference,  the  re- 
flecting reader  will  have  discerned  the  elements  of  the  wise  provisions,  in 
regard  to  the  relations  of  church  and  state,  subsequently  adopted  and  now 
existing  in  this  country. t 

The  deference  paid  to  the  clergy,  and  their  influence  in  civil  as  well  as 
religious  affairs,  for  some  time  after  the  establishment  of  the  colonies,  will 
not  be  censured  or  accounted  strange  by  those  who  will  duly  consider  the 
following  circumstances  mentioned  by  Dr.  Trumbull,  in  his  history  of  Con- 
necticut, when  accounting  for  these  facts.  Having  remarked  that  "the 
most  perfect  harmony  subsisted  between  the  legislature  and  the  clergy,  like 
Moses  and  Aaron,  they  walked  together  in  the  most  endearing  friendship;" 
he  proceeds  thus,  "The  governors,  magistrates  and  leading  men  were  their 
spiritual  children,  and  esteemed  and  venerated  them  as  their  fathers  in  Christ. 
As  they  had  loved  and  followed  them  into  the  wilderness,  they  zealously 
supported  their  influence.  The  clergy  had  the  highest  veneration  for  them, 
and  spared  no  pains  to  maintain  their  authority  and  government.  Thus  they 
grew  in  each  other's  esteem  and  brotherly  affection,  and  mutually  support- 
ed and  increased  each  other's  influence  and  usefulness.  Many  of  the  cler- 
gy who  first  came  into  the  country  had  good  estates,  and  assisted  their  poor 
brethren  and  parishioners,  in  their  straits,  in  making  new  settlements.  The 

*  And  yet  many  who  were  church  members,  and  might  have  been  made  freemen  at  any 
time,  declined  taking  the  freemen's  oath,  giving  as  a  reason  their  unwillingness  to  serve  in 
any  civil  office.  This,  I  am  informed,  is  expressly  mentioned  in  the  records  of  the  Gen- 
eral Court. 

t  Those  who  wish  to  inquire  further  into  the  nature  and  influence  of  the  connexion  early 
subsisting  between  the  churches  and  the  state  in  the  New  England  colonies,  may  consult 
Winthrop's  Journal,  Morton's  New  England  Memorial,  Hutchinson's  History  of  Massachu- 
setts, Trumbull's  History  of  Connecticut. 


71 

people  were  then  far  more  dependant  on  their  ministers  than  they  have  heen 
since.  The  proportion  of  learned  men  was  much  less  then  than  at  the  pre- 
sent time.  1  he  clergy  possessed  a  very  great  proportion  of  the  literature 
of  the  colony.  They  were  the  principal  instructors  <>f  the  young  gentle- 
men who  were  liberally  educated,  before  they  commenced  members  of  col- 
lege, and  they  assisted  tbem  in  their  studies  afterwards.  They  instructed 
and  furnished  others  for  public  usefulness,  who  hod  not  a  public  education. 
They  had  given  a  striking  evidence  of  their  integrity  and  self-denial,  in 
emigrating  into  this  rough  and  distant  country,  for  the  sake  of  religion,  and 
were  faithful  and  abundant  in  their  labors.  By  their  example,  counsels, 
exhortations,  and  money,  they  assisted  and  encouraged  the  people.  Besides, 
the  people  who  came  into  the  country  with  them,  had  a  high  relish  for  the 
word  and  ordinances.  They  were  exiles  and  fellow  sufferers  in  a  strange 
land.  All  these  circumstances  combined  to  give  them  an  uncommon  in- 
fluence over  their  hearers,  of  all  ranks  and  characters."  History  of  Connec- 
ticut, i,  28,  New  Haven,  Ibis. 

Instead  of  blaming  our  fathers  for  establishing  such  a  connexion  as  they 
did  between  church  and  state,  we  have  cause  to  wonder  that  they  establish- 
ed so  much  of  a  distinction.  JYo  instance  of  a  nation  without  an  established 
religion,  of  a  complete  separation  between  church  and  state,  had  ever  yet  exist- 
ed. Our  fathers,  moreover,  as  a  body,  came  to  this  wilderness  solely  to  ob- 
tain the  unmolested  enjoyment  and  exercise  of  what  they  considered  Chris- 
tian privileges  and  duties.  With  this  object  in  view  they  had  purchased 
the  country,  and  procured  a  charter,  and  made  so  many  sacrifices.  In  the 
mother  country  all  their  sufferings  had  proceeded  from  the  tyrannizing  of 
the  civil  power  over  the  church.  How  natural  for  them  to  resolve  when 
they  came  here,  to  keep  the  civil  power  subordinate  to  the  churches,  an  in- 
strument of  promoting  their  prosperity?  And  how  natural,  with  this  view, 
and  to  render  the  accomplishment  of  their  object  sure,  to  say  to  others  who 
should  come  here  with  different  views  and  practices,  'The  country  is  wide 
enough,  go  and  seek  a  residence  for  yourselves  and  your  principles  else- 
where?'* The  candid  and  judicious,  who  are  acquainted  with  the  his- 
tory of  our  fathers  and  of  the  times  in  which  they  lived,  will  never  be  found 
censuring  and  condemning,  much  less  railing  at  them,  on  account  of  their 
errors;  they  will  wonder  at  the  profound  wisdom,  the  extent  and  correct- 
ness of  views,  the  nobleness  and  disinterestedness  of  principle,  at  such  a 
time  and  in  such  circumstances,  displayed  by  those  wonderful  men, — to 
whom,  and  to  those  of  a  kindred  spirit  in  Great  Britain,  the  world  is  indebt- 
ed, under  God,  for  all  the  civil  and  religious  liberty  now  existing  among 
the  nations. 

Let  us  be  careful,  however,  to  secure,  and  diffuse,  and  transmit  to  poster- 
ity the  instructive  lesson  furnished  by  the  result  of  their  experiment.  It 
was  an  experiment  of  the  influence  of  a  union  between  church  and  state 
made  in  circumstances  the  most  favorable  for  the  church,  that  have  ever 
yet  existed.  The  churches  of  Massachusetts  were  all  originally  uncorrupt 
and  scriptural  in  doctrine  and  discipline,  and  composed  of  eminently  pious 
men,  who  lived,  and  were  ever  ready  to  sacrifice  every  thing,  for  the  king- 
dom of  Christ,  and  whose  wisdom  has  been  the  admiration  of  the  candid  of 
all  succeeding  generations.  These  wise  and  holy  men  established  all  our 
early  civil  and  ecclesiastical  institutions,  with  the  express  design  of  making 
every  thing  contribute  to  the  preservation  and  purity  and  extended  influ- 
ence of  the  churches.  And  now,  in  less  than  two  hundred  years,  what  is 
the  result?  Not  only  has  a  flood  of  error  come  in,  and  desolated  the  portion 
of  their  heritage  which  our  pious  fathers  cultivated  with  the  greatest  care, 
and  made  the  college  which  they  devoutly  consecrated  'to  Christ  and  his 

*  Cotton  Mather  says,  when  speaking  of  the  proceedings  against  the  Quakers  in  165C— CO, 
(Magnalia,  Book  7,  p.  24,)  "It  was  also  thought  that  the  very  Quakers  themselves  would 
say,  that  if  they  had  got  into  a  corner  of  the  world,  and,  with  an  immense  toil  and  charge, 
made  a  wilderness  habitable,  on  purpose  there  to  be  undisturbed  in  the  exercises  of  their 
worship,  they  would  never  bear  to  have  the  New-Englanders  come  among  them,  and  inter- 
rupt their  public  worship,  and  endeavor  to  seduce  their  children  from  it,  yea,  and  repeat 
such  endeavors  after  mild  entreaties  first,  and  then  just  banishments,  to  oblige  their  depart- 
ure." 


72 

Church,'  the  principal  instrument  of  maintaining  and  diffusing  that  error; 
hut  the  churches  themselves  have  heen  declared,  hy  judicial  decisions 
having  all  the  force  of  law,  to  have  no  legal  rights  or  existence  independent 
of  the  civil  corporations — the  towns  or  parishes,  with  which  they  are  con- 
nected. "The  only  circumstance,"  say  these  decisions,  "which  gives  a 
church  any  legal  character,  is  its  connexion  with  some  regularly  constituted 
society."  "A  church  cannot  subsist  without  some  religious  community  to 
which  it  is  attached."  "As  to  all  civil  purposes,  the  secession  of  a  whole 
church  from  a  parish,  would  be  an  extinction  of  the  church;  and  it  is  compe- 
tent to  the  members  of  the  parish  to  institute  a  new  church,  or  to  engraft  one 
upon  the  old  stock,  if  any  of  it  should  remain;  and  this  new  church  would 
succeed  to  all  the  rights  of  the  old  in  relation  to  the  parish."  Mass.  Term 
Reports,  xvi,  504. — Such  is  the  result  of  a  union  between  church  and  state, 
in  circumstances  the  most  favorable  for  the  church  that  have  ever  yet  ex- 
isted! When  will  the  professed  followers  of  Christ  learn  the  full  import  of 
that  declaration,  "My  kingdom  is  not  of  this  world?"  When  will  the 
churches  of  Christ  learn  to  rely  only  on  themselves  and  their  King?  Then, 
and  not  till  then,  will  he  accomplish  for  them  all  that  he  hath  promised. 

Note  3.  Page  4. 
It  has  indeed  been  assumed  by  high  authority,  and  most  important  results 
made  to  turn  on  the  assumption,  that,  at  first,  all  or  nearly  all  the  inhab- 
itants were  church  members.  "There  was  no  familiar  distinction,  at  that 
time,  between  the  church  and  the  whole  assembly  of  Christians  in  the 
town."  "The  presumption  is,  that  almost,  if  not  quite,  all  the  adult 
inhabitants  were  church  members."  "For  several  years  after  our  an- 
cestors came  here,  there  appeared  to  be  little  practical  distinction  be- 
tween church  and  congregation."  "Before  1641,  without  doubt,  the 
whole  assembly  were  considered  the  church."  Mass.  Term  Reports,  xvi, 
498,  514.  But  never  was  a  material  statement  made  more  directly  in  the 
face  of  evidence.  Hutchinson  says  in  his  History,  i.  25,  26,  "The  first 
General  Court  was  held  the  19th  of  October;  not  by  a  representative, 
but  by  every  one  that  was  free  of  the  corporation  in  person.  None 
had  been  admitted  freemen  since  they  left  England."  "One  hundred 
and  nine  freemen  were  admitted  at  this  Court.  Maverich,  Blackstone, 
and  many  more  who  loere  not  of  any  of  the  churches,  were  of  the  num- 
ber." There  were  then  many  who  came  over  with  those  who  were 
free  of  the  corporation  before  they  left  England,  who  were  not 
church  members.  On  the  page  last  referred  to,  is  the  following  note. 
"None  may  be  a  freeman  of  that  company  unless  he  be  a  church  member 
among  them.  None  have  voice  in  elections  of  governor,  deputy  and  assist- 
ants, none  are  to  be  magistrates,  officers,  or  jurymen  grand  or  petit,  but  free- 
men. The  ministers  give  their  votes  in  all  elections  of  magistrates.  Now 
the  most  of  the  persons  at  New  England  are  not  admitted  of  their  church,  and 
therefore  are  not  freemen;  and  when  they  come  to  be  tried  there,  be  it  for 
life  or  limb,  name  or  estate,  or  whatsoever,  they  must  be  tried,  and  judged 
too,  by  those  of  the  church,  who  are  in  a  sort  their  adversaries.  How 
equal  that  hath  been  or  may  be,  some  by  experience  do  know,  others  may 
judge.  Leechford."  This  testimony  is  no  doubt  to  be  received  with  some 
allowance,  as  it  is  from  one  who  suffered  under  and  complained  bitterly, 
of  the  regulations  which  he  describes.  See  Hutch,  i.  451.  Yet  when 
due  allowance  has  been  made,  it  proves  that  there  were,  from  the  begin- 
ning, many  who  were  not  church  members.  In  ]  646,  sixteen  years  after  the 
commencement  of  the  Massachusetts  colony,  the  number  of  those  not  con- 
nected with  the  churches  in  Plymouth  and  Massachusetts  was  so  great, 
that  they  petitioned  the  General  Courts  of  both  colonies,  and  prepared  peti- 
tions to  the  British  Parliament,  praying,  as  they  say,  in  behalf  of  "thousands," 
that  the  disabilities  under  which  they  labored  might  be  removed.  See 
Hutch,  i.  145—149. 

Note  4.     Page  5. 
The  dispute  as  carried  on  in  Connecticut  is   thus  stated  by  Trumbull. 
"Meanwhile  there  was  a  strong  party  in  the  colony  at  Connecticut,  who 


73 

were  for  admitting  nil  poisons  of  a  regular  Life  to  a  full  communion  in  the 
churches,  upon  their  making  ;t  profession  of  the  Christian  religion,  without 
any  inquiry  with  respect  to  a  change  of  heart;  and  for  treating  all  baptized 
persons  as  members  of  the  church.  Some  carried  the  affair  still  farther, 
and  insisted  that  all  persons  who  had  been  members  of  churches  in  Eng- 
land, or  had  been  members  of  regular  ecclesiastical  parishes  there,  and  sup- 
ported the  public  worship,  should  be  allowed  to  enjoy  the  privileges  of 
members  in  full  communion  in  the  churches  of  Connecticut.  They  also 
insisted,  that  all  baptized  persons,  upon  owning  the  covenant,  as  it  was 
called,  should  have  their  children  baptized,  though  they  came  not  to  the 
Lord's  table."  1,297,298.  And  a  little  after  he  says:  There  were  now 
"many"  of  the  "children"  of  the  first  settlers,  and  "others  who  had  since 
emigrated  into  this  country,"  who  "had  made  no  open  profession  of  religion, 
and  their  children  were  not  baptized.  This  created  uneasiness  in  them, 
in  their  ministers,  and  others.  They  wished  for  the  honors  and  privileges  of 
church  members  for  themselves,  and  baptism  for  their  children;  but  they 
were  not  persuaded  that  they  were  regenerated,  and  knew  not  how  to  com- 
ply with  the  rigid  terms  of  the  Congregational  churches,"  pp.  298,  299. 
Hubbard  in  his  manuscript  history  of  Massachusetts,  referring  to  K55G,  says, 
"Baptism  unto  this  time  had  been  administered  unto  those  children  only, 
whose  immediate  parents  were  admitted  into  full  communion  in  the 
churches  where  they  lived:  but  now  the  country  came  to  be  increased,  and 
sundry  families  were  found,  that  had  children  born  in  them,  whose  immediate 
parents  had  never  attempted  to  join  to  any  of  the  churches  to  which  they 
belonged,  and  yet  were  very  much  unsatisfied  that  they  could  not  obtain 
baptism  for  their  children:  the  cause  occasioned  many  debates  between  the 
ministers  of  the  country."  In  the  progress  of  the  dispute,  baptism  and 
the  alledged  spiritual  relations  and  advantage  of  children  came,  as  was 
natural,  to  be  the  topics  most  spoken  of.  But  every  one  who  attentively 
examines  the  subject  will  be  convinced  that  the  dispute  was  originated, 
and  in  its  whole  progress  greatly  influenced,  by  what  Trumbull  describes  as 
a  "wish  for  the  honors  and  privileges  of  church-members." 

Note  5.  Page  G. 
Their  determination  on  this  subject  was  expressed  in  the  following  terms, 
"That  it  is  the  duty  of  infants  who  confederate  in  their  parents,  when  grown 
up  unto  years  of  discretion,  though  not  yet  fit  for  the  Lord's  Supper,  to  own 
the  covenant  they  made  with  their  parents,  by  entering  thereinto  in  their 
own  persons:  and  it  is  the  duty  of  the  church  to  call  upon  them  for 
the  performance  thereof;  and  if,  being  called  upon,  they  shall  refuse  the 
performance  of  this  great  duty,  or  otherwise  continue  scandalous,  they  are 
liable  to  be  censured  for  the  same  by  the  church.  And  in  case  they  un- 
derstand the  grounds  of  religion,  and  are  not  scandalous,  and  solemnly 
own  the  covenant  in  their  own  persons,  wherein  they  give  up  both  them- 
selves and  their  children  unto  the  Lord,  and  desire  baptism  for  them,  we 
see  not  sufficient  cause  to  deny  baptism  unto  their  children."  Magna- 
lia,  Book  5,  p.  63. 

Note  6.  Page  G. 
It  was  "1.  They  that  according  to  Scripture,  are  members  of  the  visible 
church,  are  the  subjects  of  baptism.  2.  The  members  of  the  visible  church, 
according  to  Scripture  are  confederate  visible  believers  in  particular 
churches,  and  their  infant  seed,  i.  e.  children  in  minority,  whose  next  par- 
ents, one  or  both,  are  in  covenant.  3.  The  infant  seed  of  confederate  visible 
believers  are  members  of  the  same  church  with  their  parents,  and,  when 
grown  up,  are  personally  under  the  watch,  discipline  and  government  of 
that  church.  4.  These  adult  persons  are  not  therefore  to  be  admitted  to 
full  communion,  merely  because  they  are  and  continue  members,  without 
such  further  qualifications  as  the  word  of  God  requireth  thereunto.  5. 
Church-members  who  were  admitted  in  minority,  understanding  the  doc- 
trine of  faith,  and  publicly  professing  their  assent  thereto,  not  scandalous 
in  life,  and  solemnly  owning  the  covenant  before  the  church,  wherein 
10 


74 

they  give  up  themselves  and  their  children  to  the  Lord,  and  subject  them- 
selves to  the  government  of  Christ  in  the  church,  their  children  are  to  be 
baptized."  And  two  other  articles  relating,  to  children  whose  parents  de- 
ceased without  offering  them  in  baptism,  and  to  the  children  of  members  of 
one  church  being  baptized  in  another.  Magnalia,  Book  5,  p.  64.  The 
same  year,  1662,  that  these  ecclesiastical  proceedings  took  place,  one  effect 
of  which  must  have  been  greatly  to  extend  the  privilege  of  becoming  free- 
men, a  letter  from  king  Charles  II,  required  that  "all  the  laws"  of  the  col- 
ony "should  be  reviewed,  and  such  alterations  made  that,  among  other 
things,  all  freeholders  of  competent  estates,  not  vicious  &c.  though  of  differ- 
ent persuasions  concerning  church  government,  should  have  their  votes  in 
the  election  of  all  officers  civil  and  military."  This  requisition  was  not 
then  complied  with.  In  1664,  arrived  commissioners  from  the  King,  "for 
visiting  the  colonies  in  New  England,  hearing  and  determining  all  matters 
of  complaint,  and  settling  the  peace  and  security  of  the  country."  These 
commissioners  demanded  immediate  attention  to  the  king's  letter  of  1662: 
and  the,General  Court  accordingly,  in  August  1664,  "repealed  the  law  re- 
lating to  the  admission  of  freemen  and  instead  of  it  provided  another,  that 
allowed  English  subjects  being  freeholders  ratable  to  a  certain  value,  certi- 
tified  by  the  minister  of  the  place  to  be  orthodox  and  not  vicious  in  their 
lives,  to  be  made  freemen  although  not  members  of  the  church.  Hutchin- 
son, i,  222,  231. 

Note  7.  Page  7. 
Cotton  Mather  says,  (Magnalia,  Book  5,  p.  82,)  that  upon  the  first  church 
applying  to  Mr.  Davenport,  "thirty  brethren  of  that  eminent  church  offered 
several  reasons  of  their  dissent  from  their  call  to  that  worthy  person;  where- 
of one  was  in  these  terms,  "We  should  walk  contrary  to  Rev.  iii,  3.,  not 
holding  fast  what  we  have  received:  nor  should  we,  as  we  have  receiv- 
ed Christ  Jesus  the  Lord,  so  walk  in  him.  [The  doctrine  of  the  Synod] 
it  having  been  a  received  and  professed  truth,  by  the  body  of  the  church 
who  have  voted  it  in  the  affirmative,  and  that,  after  much  patience  with 
and  candor  towards  those  that  were  otherwise  minded;  divers  days  having 
been  spent  about  this  great  generation  truth,  which  since  hath  been  confirm- 
ed by  the  Synod.  Full  liberty  hath  also  been  granted  unto  those  who  scru- 
filed  to  propose  their  questions:  and  they  were  answered  with  such  pub- 
ic satisfaction  that  those  few  who  remained  unsatisfied,  promised  to  sit 
down  and  leave  the  body  to  act,  excepting  one  or  two.  Accordingly  there 
was  an  entrance  upon  the  work:  but  the  Lord  lay  it  not  to  the  charge  of 
those  that  hindered  progress  therein,  which,  with  great  blessing  and  success, 
has  been  and  is  practiced  in  neighbor  churches." 

Note  8.  Page  7. 
It  is  not  known  that  any  complete  copies  of  the  letters  that  passed  be- 
tween the  church  in  Boston  and  that  in  New  Haven  are  now  in  existence. 
A  second  letter,  it  seems,  was  sent,  soon  after  the  answer  was  received  to 
the  first,  from  the  church  in  Boston  to  the  church  in  New  Haven,  and  an 
answer  returned.  Again,  Aug.  1669,  it  appears  from  the  Records  of  the 
First  Church,  p.  31,  that  the  Boston  church  voted  to  send  a  messenger  to  New 
Haven  to  endeavor  to  prevail  on  the  church  there  to  "declare  their  owning 
of  the  letter  sent  from  them  to  this  church  to  be  a  true  dismission  of  Mr. 
Davenport."  The  messenger,  it  seems,  took  with  him  a  third  letter  from  the 
church  in  Boston  to  that  in  New  Haven.  Among  the  papers  of  the  Old 
South  Church  I  have  found  two  leaves,  paged  148,  149,  154,  155,  of  some 
manuscript  volume,  on  which  is  written  what  appears  to  be  parts  of 
the  reply  of  the  church  in  New  Haven  to  this  third  letter  from  the 
church  in  Boston.  On  the  top  of  the  last  page  is  written  "D.  Dismission." 
A  portion  of  it  purports  to  be  a  quotation  of  the  most  material  part  of  the 
first  letter  from  the  church  in  New  Haven.  It  is  as  follows. — "yet  the 
church  of  New  Haven  is  not  soe;  and  though  you  judg  it  the  last  expe- 
dient for  yor  reliefe,  and  remidy  of  some  evils  growing  in  ye  country,  as 
also  we  might  doe  the  same,  if  we  had  nothing  before  or  eyes  but  his  ac- 
complishments and  ffittness  for  high  service  to  God  in  his  church;  but,  being 


75 

soe  much  in  the  darke  about  liis  way  in  leaving  this  church  and  joynlng  to 
yor's,  tliat  we  are  not  without  doubts  and  feares  of  some  uncomfortable  issue, 
tlierefore  cannot  clearly  acte  in  such  a  way  as  is  expected  and  desired.  Wee 

are  of  the  same  mind  as  when  we  returned  an  answr  i<>  poi  Hirst  letter,  thus 
expressing  orselves,  We  see  noe  cause  nor  call  of  God  to  resigns  or  reverend 
pastor  to  ye  church  of  Boston,  by  an  immediate  acte  of  or'e,  therefore  not  by 
a  formall  dismission  under  or  hands,  it  is  or  great  griefe  and  sore  afflic- 
tion, that  we  cannot  doe  Cor  him  (whome  we  soe  highly  esteme  in  love  for 
his  work's  sake  and  profitable  labrs  among  us)  what  is  desired,  without 
wronge  to  or  consciences.  Any  thing  that  we  have  or  are  beside  or  con- 
sciences, we  are  ready  to  lay  downe  at  his  ffeet:  yet,  such  is  or  honorubla 
respect  to  him,  or  love  to  peace,  or  desire  of  yor  supply,  that  we  shall  goe 
as  far  as  we  safely  can  in  order  to  his  and  yor  satisfacttion  in  this  matter f 
having  before  us  for  or  warren t,  Acts  xxi,  14.  When  he  would  not  bo 
persuaded,  we  ceased,  saying,  The  will  of  the  Lord  he  done.  Theirfore 
to  suppress  what  we  could  say  touching  yt  passage  in  or  Hirst  letter,  whereof 
such  hold  hath  heen  taken,  and  what  we  have  sayd  in  or  last  letter  to  you 
of  or  revrd  pastor's  making-  null  the  liberty  before  granted,  which  we  doubt 
not  we  are  able  clearly  to  demonstrate,  yet,  if  this  will  sattisfie,  (hut  not 
otherwise,)  we  are  content  to  wave  and  bury  in  silence,  and  leave  both  yor- 
selves  and  him  to  make  what  improvemt  you  sec  cause  (without  any  clog  or 
impediment  from  us  upon  that  account)  of  the  liberty  before  mentioned." 
[Here  four  pages  are  wanting.  The  remainder  is  as  follows.]  "to  mem- 
bership and  taking  office  in  yor  church  as  he  hath  been  a  faithfull  laborer 
in  God's  vinyard  at  New  Haven  for  many  yeares,  to  the  bringing  home 
of  many  soules  to  God,  and  building  up  of  many  others,  soe  it  is  and  shall  be 
or  prayer  to  God  to  lengthen  his  life  and  tranquility  in  Boston,  to  duble  his 
Spirit  upon  him,  assist  him  in  his  worke,  and  make  him  a  blessed  instru- 
ment of  much  good  to  yorselves  and  many  others.  The  good  Lord  pardon, 
on  all  hands,  what  he  hath  seene  amisse  in  these  actings  and  motions,  that 
no  sinfull  malignancy  may  obstruct  or  hinder  God's  blessing  upon  churches 
or  church  administrations.  As  himselfe  and  his  sone  have  desired,  we  doe 
dismiss  unto  yor  holy  ffelloship  Mr.  John  Davenport  Junir,  and  Mrs.  Dav- 
enport elder  and  younger,  desiring  you  to  receive  them  in  the  Lord  as  be- 
cumeth  saintes,  and  imploring  almighty  God  for  his  blessing  upon  them 
from  his  holly  ordinances  in  their  comunion  and  walking  with  you.  Th> 
God  of  all  grace  supply  all  yor  and  or  need,  according  to  his  riches  in  glory 
through  Jesus  Christ.  Thus  craving  yor  prayrs  for  us  in  or  afflicted  con- 
dition, we  take  or  leave,  and  rest  yors  in  the  ffelloship  of  the  Gosple. 

Nicholas  Street,  in  the  name  and  with  the  consent  of  the  church 
of  Christ  at  New  Haven. 

12,  8*.  GS.     To  the  reverend  elder  of  the  Church  of  Boston,  Mr.  James 
Penn,  to  be  communicated  to  ye  church." 

Then  follows,  on  the  bottom  of  the  page,  these  notes  in  another  hand, — 
"The  Elder  labouring  to  convince,  24,  4,  GO,  Mr.  James  Allen  [minister  of 
the  First  Church]  of  his  iniquity  of  dealing  deceitfully  about  the  letter  from 
N.  Haven,  and  in  saying  Mr.  Davenport  was  innocent  in  that  matter,  he 
acknowledg  yt  Mr.  D.  knew  the  matter  as  much  as  he  and  his  unckle,  and 
yt  he  had  sinned  in  saying  Mr.  D.  *  *  *  *  * 

Note  9.  Page  8. 
The  date  of  their  application  for  a  dismission  is  not  preserved.  It  was 
doubtless  not  long  before  the  proceedings  described  in  the  following  ex- 
tracts from  the  records  of  the  First  Church,  p.  31.  "Edward  Rainsford  and 
Jacob  Eliot  was  dismissed  from  thr.  office  of  deacons,  for  setting  there 
hands,  with  other  brethren,  to  desire  there  dismission  from  the  church,  be- 
cause the  church  had  chosen  Mr.  Davenport  for  there  pastor  on  the  12.  of 
the  12  mo.  1668."  "At  a  meeting  called  on  ye  29  of  the  1  mo.  1669,  about 
ye  dissenting  brethren:  judgt.  whether  the  church  see  light  from  ye  word 
of  God  to  dismiss  ye  dissenting  brethren  yt.  desire  it;  it  was  answered  in 
the  negative,  unanimously." 

*  The  parts  printed  in  Italics  are  underscored  in  the  the  manuscript  from  which  I  copy. 


76 

Note  10.     Page  8. 

The  First  Baptist  Church  was  also  formed  at  Charlestown,  May  28,  1665; 
probably,  in  both  cases,  because  in  another  county,  to  avoid  the  penalty  of 
the  law  then  existing,  which  forbade  the  formation  of  a  church  without  the 
sanction  of  the  magistrates. 

The  covenant  adopted  by  "the  Third  Church,"  and  recorded  in  the  first 
volume  of  the  church  records,  p.  1,  is  as  follows. 

"The  Covenant  made  by  ye  Third  Church"  in  Boston,  Gathred  at  Charles 
town  on  12  day  of  3d  month,  1660. 

We  whose  names  are  underwritten,  being  called  of  God  to  joine  together 
into  a  church,  in  heart-sense  of  our  unworthinesse  thereof,  disability  there- 
unto, and    aptnes  to   forsake   ye  Lord,  cast  off  his  govermnt,  and  neglect 
our  duety  one  to  another;  do,  in  the  name  of  J.  C.  our  Lord,  trusting  only 
in  his  grace  and  help,  sollemnly  bind  ourselves  together  as  in  the  presence 
of  God,  constantly  to  walk  together  as  a  church  of  Christ,  according  to  all 
those  holy  rules  of  God's  word  given  to  a  church  body  rightly  established,  so 
far  as  we  already  know  them,  or  they  shall  be  hereafter  farther  made  known 
unto  us.     And  particularly, — We  do,  first  of  all,  accord,  to  the  tenor  of  the 
everlasting  covenant,  give  up  ourselves  and  our  offspring  unto  God,  our  chief 
yea  only  good;  unto  our  Lord  J.   C.  as  the  onely  mediator,  our  onely  sptl. 
head  and  Lord,  recieving  and  relying  on  him,  not  only  as  our  high  priest  for 
satisfaction  and  intercession,  but   also  as    our  prophet  to   teach,  and  our 
King  to  reigne  over  us;  and  unto    the  Holy  Spirit,  to  be  a  temple  to  him, 
that  by  his  dwelling  and  working  in  us  we  may  have,  and  be  established  in 
fellowship  with   God    in    Christ  one   with  another. — And   for  the     furth. 
of  this  blessed  fellowship,  we  do  likewise  promise  to  indeavr.  to  establish 
among  ourselves,  and  conveigh  down  to  our  posterity,  all  the  holy  truths 
and  ordinances  of  the  gospell  committed  to  the  churches  in  faith  and  observ- 
ance, opposing  to  the  utmost  of  our  church  power  whatsoever  is  diverse  there- 
from or  contrary  thereunto. — Also  we  do   give   up  ourselves  to  one  another 
in  the  Lord  and  by  the  will  of  God;  hereby  promising  to   cleave    one  to 
another   as  fellow  members  of  the   same  body,  in  brotherly  love  and  holy 
watchfulnesse,  unto  mutuall  edification  in  Christ  Jesus,  and  to  be  subject  in 
and  for  the  Ld.,  to  all  the  administrations  and  censures  of  the  congregation' 
so  far  as  the  same  shall  be  ordered  according  to  the  rules  of  God's  most  holy 
word. — And  finally,  we  do  hereby  covenant  and  promise,  through  the  help  of 
the  same  grace,  to  hold,  promote  and  maintein  fellowp.  and  communion  with 
all  the  churches  of  saints,  in  all  those  holy  ways  of  order  appointed  between 
trem  by  our  Lord  Jesus,  to  the  utmost,  especially  with  those  among  whome 
the  Lord  hath  set  us;  that  the  Lord  may  be  one,  and  his  name  one,  in  all 
these  churches  throughout  all  generations,  to  his  eternall  glory  in  Christ  Je- 
sus.— And  now  the  good  Lord  be  mercifull  unto  us,  Pardoning,  according  to 
the  greatness  of  his  grace,  as  all  our  past  sins,  so  especially  our  church  sins 
in  negligence  and  unfaithfulnesse  of  former  injoyments,  and  accept,  as  a 
sweet   savor  in  Christ  Jesus,  this  our  offering  up  of  ourselves  unto  him  in 
this  work;  filling  this  his  house  with  his  own  glory,  making  us  faithful  to 
himself  and  one  unto  another,  according  to  himself,  for  his  holy  name's  sake, 
Amen." — This  is   the  only  form  of  covenant  found  in  the  records  of  the 
church  till  March  2,  1769. 

The  names  of  the  founders  of  the  church  are  thus  entered  in  the  book  of 
"Admissions." 

"The  brethren  which  came  off  from  the  first  church  in  Boston  N.  E.,  and 
laid  the  foundation  of  the  Third  Church,  ptly  on  May  12,  1669,  partly  on 
May  16,  1669,  were  these  underwritten, 

Capt.  Win.  Davis,  Mr.  Hezekiah  Usher,  Mr.  John  Hull,  Mr.  Edward 
Raynsford,  afterwards  Ruling  Elder,  Mr.  Peter  Bracket,  afterwards  deacon, 
Mr.  Jacob  Eliot,  afterwards  deacon,  Mr.  Peter  Oliver,  Mr.  Tho.  Brattle,  Mr. 
Edward  Rawson,  Mr.  Joshua  Scottoe,  Mr.  Benjamin  Gibbs,  Mr.  Tho.  Savage, 
Mr.  Joseph  Rocke,  Mr.  Theodore  Atkinson,  Mr.  Jno.  Wing,  Mr.  Richard 
Trewsdale,  Mr.  Theoph.  Frarye,  afterwards  deacon,  Robert  Walker,  Jno. 
Aldin,  Benjamin  Thurston,  Wm.  Salter,   Jno.  Morsse,  Josiah  Belcher,  Seth 

*  There  was  then  no  organized  body  styled  the  congregation  as  now,  and  this  term  was 
often  applied  to  the  church.    Winthrop  constantly  applied  it  thus  in  his  Journal. 


77 

Peny,  James  Pemberton,  VVnr.  Dawes,  Joseph  l*;i vis,  Mr.  Tho,  Thatcher, 
afterwards  pastor,  Joseph  Belknap,  dismissed  to  Hatfield." 

The  majority,  it  will   be  observed,  have  a   Mr.    prefixed  to  tlieir  names, 
and  several  are  recorded  without  this  title.    This  had  ;i  meaning  at  the  time 

the  record  was  made,  which  will  be  perceived  from  the  following  extracts 
from  Winthrop's  Journal,  i,  61.  "1631.  Aug. 27.  At  a  court,  one  Josias 
Plaistowe  and  two  of  his  servants  were  censured  for  stealing  corn  from 
Chickatabot  and  his  men,  (who  were  present,)  the  master  to  restore  twofold, 
and  to  be  degraded  from  the  title  of  «  gentleman,  and  fined  five  pounds,  and 
his  men  to  be  whipped."  The  records  of  the  Court  give  the  sentence  thus, 
'•It  is  ordered  that  Josias  Plaistowe  shall,  (for  stealing  four  baskets  of  corn 
from  the  Indians,)  return  them  eight  baskets  again,  be  fined  £5,  and  here- 
after to  be  called  by  the  name  of  Josias,  and  not  Mr.  as  formerly  he  vscd  to  be; 
and  that  William  Buckland  and  Thomas  Andrew  shall  be  whipped  for  be- 
ing accessary  to  the  same  offence."  The  precise  points  of  distinction  be- 
tween "a  gentleman"  or  a  "Mr."  and  others  not  entitled  to  that  honor,  in 
the  early  days  of  New-England,  cannot,  perhaps,  be  now  fully  ascertained. 
A  person  of  extensive  and  accurate  information  on  these  subjects  informs 
me,  that  it  appears  from  the  records,  journals,  &c.  that  have  come  down  to 
us,  that  the  title  of  Mr.  was  given,  to  those  who  had  taken  a  second  degree 
at  college,*  to  all  magistrates,  to  all  who  were  or  had  been  military  officers 
of  a  grade  as  high  as  captain,  to  those  on  whose  coat  of  arms  was  inscribed 
'generosus,'  to  merchants  of  standing,  and  perhaps  some  others.  The 
wives  and  unmarried  daughters  of  gentlemen  were  called  Mrs. 

Hutchinson  (vol.  i,  p.  260,)  says,  Mr.  Davenport  was  settled  at  Boston, 
"against  the  mind  of  many  of  the  principal  persons  of  the  church  in  Bos- 
ton, which  caused  them,  some  time  after,  to  separate  from  their  brethren 
and  to  form  a  new  society."  I  have  found  notices,  of  nearly  all  these  per- 
sons in  Farmer's  Genealogical  Register;  which,  for  the  gratification  of  the 
reader,  will  be  here  inserted.  William  Davis,  "Boston,  freeman,  1645, t 
member  of  the  artil.  comp.  lG43,t  its  captain  from  1(JG4  to  1672;  was  com- 
mander of  a  company  of  troop  in  Ninegret's  war;  represented  Springfield  in 
1652,  and  perhaps  Haverhill  in  1668." — Hezekiah  Usher,  "Cambridge,  free- 
man 1639,  removed  to  Boston  about  1646,  was  a  member  of  the  artil.  co. 
1638,  representative  for  Billerica  1671,  1672  and  1673,  and  died  in  May 
1676." — John  Hull,  "Boston,  grandson  of  Robert  Hull,§  was  probably  ad- 
mitted freeman  1G4(),  member  of  the  artil.  co.  1660,  its  captain  1678,  treas- 
urer of  Massachusetts  1G76,  assistant  from  1680  to  1G83.  He  died  29  Sept. 
1683,  leaving  an  only  child  Hannah,  born  14  Feb.  1G58,  who  married  Judge 
Samuel  Sewall.  He  left  a  large  estate." — Edward  Raynsford,  "Boston, 
brother  of  Lord  Chief  Justice  Raynsford,  was  admitted  freeman  1637,  and 
was  an  elder  of  the  church." — Peter  Br ackett,  "Braintree,  freeman  1643,  re- 
presentative 1G44 — 1G46,1G53,1660 — 1662,  7  years;  representative  for  Scar- 
borough 1673  and  1674."  [This  is  the  only  Peter  Bracket  mentioned  in  the 
Register.  Whether  he  was  the  same  with  the  person  of  that  name  among  the 
founders  of  the  Third  Church,  I  cannot  determine.  He  may  have  resided 
in  Boston  in  1669,  when  the  church  was  formed.] — Jacob  Eliot,  "Boston, 
brother  to  Rev.  John  Eliot  [first  minister  of  Roxbury  and  "the  Indian  apos- 
tle"] freemen  1632,  was  an  elder  [deacon]  of  the  church." — Peter  Oliver 
"son  of  Elder  Thomas, ||  was  an  eminent  merchant  in  Boston,  freeman 
1640,  member  of  the  artil.  co.  1643,  its  captain  in  1669,  died  in  1670." — 
Thomas  Brattle,  "Boston  1657;  was  probably  made  freeman  1657,  mem- 
ber of  the  artil.  co.  1672,  representative  1671  and  1672  for  Lancaster,  1678 
*and   1679  for  Concord."     Edward  Rawson,  "born  in  Gillingham,  in  Dorset- 

*  Sir  was  the  title  of  bachelors  of  arts. 

t  To  become  a  freeman,  application  must  be  made  to  the  General  Court,  accompanied 
with  the  minister's  certificate  of  good  standing  in  the  church,  and,  permission  being  given 
by  the  Court,  the  freeman's  oath  must  be  taken  before  a  magistrate. 

X  The  Artilery  company  at  its  incorporation  in  1638  was  composed  of  "divers  gentlemen 
and  others,"  and  was  in  early  times  joined  by  most  of  the  principal  citizens. 

§  Robert  Hull,  Boston,  blacksmith,  was  admitted  freeman  1C37,  and  died  28  July  1663, 
£D  73." 

||  Thomas  Oliver,  "cams  to  N.  E.  1631,  freeman  1633;  was  an  elder  of  the  church  in  Bos- 
ton, and  a  worthy  and  useful  man,  and  died  in  1657." 


78 

shire,  about  1615;  came  to  N.  E.  as  early  as  1637,  and  settled  in  Newbury, 
where  he  was  town  clerk  and  representative  in  1038  and  eight  years  after- 
wards, having  been  admitted  freeman  in  1G37.  He  went  to  Boston  about 
1650,  and  was  Secretary  of  the  Massachusetts  colony  from  1650  to  1686"  ; 
[he  died  in  the  winter  of  1693,  4.]  Joshua  Scottoe,  "Boston,  freeman  1639, 
member  of  artil.  co.  1645,  its  ensign  in  1657,  a  captain,  and  the  author  of  two 
tracts  published  in  Boston  in  1691  and  1694.  He  died  in  1698."  Benjamin 
Gibbs,  "Boston,  was  admitted  to  the  First  Church  13  July  1662,  a  member 
of  the  artil.  co.  1666."  Thomas  Savage,  "Boston,  second  son  of  Thomas 
Savage*,  was  born  28  May  1640,  became  member  of  the  artil.  co.  in  1665, 
was  an  officer  in  Sir  William  Phipp's  expedition  to  Canada  1691,  and  a 
lieutenant  colonel  of  the  Suffolk  regiment.  He  died  2  July,  1705,  se  65." 
Joseph  Roche,  "Boston,  freemen  1652."  Theodore  Atkinson,  "came  from 
Bury,  in  Lancashire,  about  1634,  and  settled  at  Boston;  became  a  member 
of  the  artil.  co.  1644;  and  died  in  August  1701,  ee  90."  John  Wing,  [of 
him  I  have  found  no  account.]  Richard  Trewsdale,  "Truesdale,  freeman 
1635,  perhaps  brother-in-law  to  Gov.  Winthrop."  Theophilus  Frarye, 
"Boston  1657,  member  of  the  artil.  co.  1666,  captain  of  the  same  1682, 
representative  1689,  died  17  Oct.  1700."  Robert  Walker,  "Boston,  freeman 
1634,  was  living  10  June  1684,  at  the  age  of  78."  John  Aldin,  "son  of  John 
Aldint,  went  from  Duxbury  to  Boston  as  early  as  1659,  and  died  14  March 
1702."  Benjamin  Thurston,  "born  1640,  freeman  1665."  William  Salter, 
"Boston,  admitted  a  member  of  the  church  1635,  freeman  1636."  John 
Morsse,  "Dedham,  one  of  the  early  settlers,  had  sons,  John,  born  1639,"  and 
two  others.  [It  was  probably  the  son  who  was  one  of  the  founders  of  the 
Third  Church.]  Josiah  Belcher,  [Several  Belchers  are  mentioned  in  the 
Register,  but  none  named  Josiah.]  Seth  Perry,  son  of  Arthur  Perryt, 
born  1639,  admitted  member  of  the  artil.  co.  1662."  James  Pemberton, 
"came  over  as  early  as  1630,  and  requested  to  be  made  freeman  19  Oct.  that 
year."  [He  carried  on  a  brewery  in  Queen,  now  Court,  street.]  William 
Dawes,  "Boston,  freeman  1646;  died  24,March  1703,  a?  86."  Joseph  Davis, 
[of  him  I  have  found  no  account.]  Thomas  Thatcher,  [of  him  an  account 
will  be  given  in  the  sermon,  as  one  of  the  pastors  of  the  church.]  Joseph 
Belknap,  "Boston,  probably  a  son  of  Abraham  Belknap  of  Lynn  and  Sa- 
lem; he  was  a  member  of  the  artil.  co.  1658,  and  was  admitted  freeman  in 
1669." 

Note  11.  Page  11. 
At  the  time  of  the  formation  of  the  Third  Church,  the  First  Church 
(which  was  formed  July  30,  1630)  worshipped  in  a  building  of  wood, 
which  stood  on  the  spot  now  occupied  by  "Joy's  Building"  in  Cornhill 
Square,  and  which  was  then  called  "the  Old  Meeting  House;"  and  the 
Second  Church  (which  was  formed  June  5,  1650)  worshipped  in  a  wooden 
building  that  stood  on  North  Square,  and  was  called  "  the  North  Meeting 
House."  This  was  their  second  building,  their  first  having  been  destroyed 
by  fire  a  few  years  after  it  was  built.  The  first  Meeting  House  of  the 
First  Church  was  erected  in  1632,  on  the  south  side  of  State  street,  not  far 
from  the  spot  on  which  the  Exchange  Coffee  House  now  stands.  "Its  roof 
was  thatched,  and  its  walls  were  of  mud."  Their  second  edifice  was 
erected  in  1639,  on  Cornhill  Square.  This  building  was  burnt  in  "the 
great  fire"  of  1711.  Soon  after,  another  edifice,  of  brick,  was  erected  on 
the  same  spot.  This  was  called  "the  Brick  Meeting  House,"  till  1721, 
when   a  new   church   was  formed  in   the   north  part  of  the  city,  which 

*  Who  "came  to  N.  E.,  to  Boston,  as  early  as  1635,  was  admitted  freeman  1636,  member 
of  the  artil.  co.  1637,  and  its  ;captain  1651.  He  represented  Boston  in  1654  and  eight  suc- 
ceeding years,  Hingham  in  IG63,  Andover  in  1671,  1677  and  1678,  and  was  speaker  of  the 
house  in  1659  and  1671.  He  was  a  major,  and  at  one  time  was  commander  in  chief  of 
the  forces  in  the  early  part  of  Philip's  war,  1675;  was  elected  assistant  in  1680  and  1681; 
and  died  14  Feb.  1682,  re  75." 

t  Who  was  "one  of  the  first  pilgrims  of  Plymouth  1620,  and  one  of  the  first  settlers  of 
Duxbury  1640,  was  representative  1641  to  1649;  an  assistant  of  Plymouth  colony  from  1633 
to  1639,  excepting  1637,  and"  from  1651  to  1686,  excepting  1653,  in  all  42  years.  He  died  12 
Sept.  1687,  ae  89." 

t  "Arthur  Perry,  Boston,  freeman  1640,  was  the  town  drummer,  member  of  the  artil.  co. 
1638,  and  died  9  Oct  1652." 


79 

erected  a  Meeting  House  also  of  brick,  the  one  in  which  the  Rev.  Mr. 
Emerson  now  preaches,  which  was  called  "the  New  Brick;"  after  which 
the  Meeting  1 1,, use  of  the  First  Church  was  called  "the  old  Brick,"  till  it 
was  taken  down  in  1808,  and  the  church  removed  to  the  building  they  now 
occupy  in  Chauncey  Place,  [n  1712  a  number  of  persons  were  dismissed 
from  the  Second  Church,  :■  i ■  <  1  formed  into  a  new  church  in  tlie  north  part 
of  the  town.  Their  first  Meetinn  House  wns  dedicated  May  5,  1714,  and 
took  the  name  of  "the  New  North/'  after  which  the  Meeting  House  of  the 
Second  Church  was  called ''the  Old  North,"  till  its  demolition  in  1775. 
After  the  revolution,  this  church,  of  which  the  late  Dr.  Lathrop  was  the 
pastor,  was  united  with  the  New  Brick  church,  retaining  the  name  of  the 
Second  Church,  and  ever  since  occupying  the  New  Brick  Meeting  House. 

Note  12.     Page  11. 

"Most  of  the  churches"  of  New  England,  "not  all,"  for  some  time  after 
the  settlement  of  the  country,  "had,"  besides  a  pastor,  or  a  pastor  and  a 
teacher,  and  two  or  more  deacons,  "one  or  more  ruling  elder;"*  whose 
"business,"  says  Cotton  Mather  in  his  Ratio  Disciplina;,  "it  was  to  assist 
the  pastor  in  visiting  the  distressed,  instructing  the  ignorant,  reducing  the 
erroneous,  comforting  the  afflicted,  rebuking  the  unruly,  discovering  the 
state  of  the  whole  flock,  exercising  the  discipline  of  the  Gospel  upon 
offenders,  and  promoting  the  desirable  growth  of  the  church."  Hutchin- 
son's account  of  the  duties  of  this  officer  is  as  follows  :  "In  matters  of 
offence,  the  ruling  elder  after  the  hearing,  asked  the  church  if  they  were 
satisfied;  if  they  were  not,  he  left  it  to  the  pastor  or  teacher  to  denounce 
the  sentence  of  excommunication,  suspension  or  admonition,  according  as 
the  church  had  determined.  Matters  of  offence,  regularly,  were  first 
brought  to  the  ruling  elder  in  private,  and  might  not  otherwise  be  told  to 
the  church.  It  was  the  practice  for  the  ruling  elders  to  give  public  notice 
of  such  persons  as  desired  to  enter  into  church  fellowship  with  them,  and 
of  the  time  proposed  for  admitting  them,  if  no  sufficient  objection  was 
offered,  and  when  the  time  came,  to  require  all  persons  who  knew  any  just 
grounds  of  objection  to  signify  them.  Objections  were  frequently  made, 
and  until  they  were  heard  and  determined,  the  ruling  elder  seems  to  have 
moderated  in  the  church,  but  the  church's  consent  to  the  admission  was 
asked  by  the  pastor  or  teacher,  who  also  rehearsed  and  proposed  the 
church-covenant,  and  declared  them  members.  When  a  minister  preached 
to  any  other  than  his  own  church,  the  ruling  elder  of  the  church,  after  the 
psalm  sung,  said  publicly,  'If  this  present  brother  hath  any  word  of  exhor- 
tation for  the  people  at  this  time,  in  the  name  of  God  let  him  say  on.' 
The  ruling-elder  always  read  the  psalm.  When  the  member  of  one  church 
desired  to  receive  the  sacrament  at  another,  he  came  to  the  ruling-elder, 
who  proposed  his  name  to  the  church  for  their  consent.  At  the  communion 
they  sat  with  the  minister.  I  find  nothing  further  relating  to  this  officer  in 
their  public  assemblies.  They  were  considered  without  doors,  as  men  for 
advice  and  counsel  in  religious  matters;  they  visited  the  sick,  and  had  a 
general  inspection  and  oversight  of  the  conduct  of  their  brethren."  Ruling 
elders  were  always  ordained,  sometimes  by  a  small  council  of  neighboring 
churches,  most  commonly  by  the  elders,  teaching  and  ruling,  already  in 
office  in  the  same  church. 

This  office  has  long  since  been  discontinued  in  the  New  England  churches. 
A  few  never  had  such  an  officer.  Of  the  others,  some  discontinued  the 
office  at  an  earlier,  some  at  a  later  period.  The  name  of  but  one  ruling 
elder  is  mentioned  in  the  records  of  the  Old  South  Church.  This  does  not 
prove,  however,  that  none  others  were  chosen.  The  early  records  are 
exceedingly  brief  and  defective:  they  make  no  mention  of  the  ^election  of 
the  ruling  elder  or  of  the  deacons,  recorded  as  such  in  the  book  of  "Admis- 
sions," and  said  by  Hutchinson  to  have  been  chosen  soon  after  the  forma- 
tion of  the  church.  Of  one  of  the  subsequent  deacons,  we  have  only  a 
mention  of  his  death,  but  no  notice  of  his  election.  And  there  were 
probably  deacons  in  the  early  periods  of  the   church,  of  whom  there  is  no 

*  Ilutchinsou,  vol.  1.  p.  42G. 


80 

mention  in  the  records.  The  present  Meeting  House,  as  first  finished  in 
1730,  contained  an  elevated  seat,  immediately  in  front  of  the  pulpit,  for  the 
ruling  elder.  This  would  seem  to  imply  that  the  office,  whether  then  filled 
or  not,  was  not  considered  as  finally  abolished  in  1730.  Feb.  2,  1721,  2. 
Judge  Sewall  wrote  to  the  Rev.  Hugh  Adams,  of  Oyster  River,  now 
Durham,  N.  H.,  "Was  glad  to  hear,  by  Mr.  Moody,  of  your  comfortable 
day  of  prayer  in  ordaining  ruling  elders."  In  the  records  of  the  First 
Church  in  Boston,  p.  59, 1  find  the  following  entry  :  "Augt.  3,  1701,  Dea- 
con Bridgman  and  Deacon  Cop  chosen  ruling  elders."  In  the  history  of 
the  New  Brick  Church,  p.  29,  we  are  informed,  that,  in  that  church  the 
office  of  ruling  elder  had  become  almost  obsolete  in  1735,  when  an  attempt 
was  made  to  revive  it,  and  it  was  determined,  after  numerous  meetings,  to 
have  two  ruling  elders;  but  in  Nov.  1736,  only  one  person  had  been  found 
to  accept  the  office,  and  the  church  voted  not  to  choose  another.  In  the 
New  North  Church,  formed  in  1712,  we  are  informed,  in  Eliot's  Historical 
Notices  of  that  church,  that  it  was  agreed  to  set  up  the  office  of  ruling 
elder  on  the  first  of  July  1720,  and  three  persons  were  elected  into  that 
office,  two  of  whom  declining,  others  were  chosen  in  their  stead  on  the  9th 
of  Sept.  following,  and  the  three  were  ordained  April  22,  1721.  "In  Sept. 
1743,  Mr.  William  Parkman  was  elected  as  a  ruling  elder,  but  was  not 
ordained.  He  was  the  last  person  who  filled  that  office.  '  He  died  in  1775 
or  1776."  Cotton  Mather,  in  his  Magnalia,  published  in  1702,  says,  Book 
5.  p.  40,  "Our  churches  are  now  generally  destitute  of  such  helps  in  gov- 
ernment." In  a  note  to  Winthrop's  Journal,  (i.  31.)  it  is  remarked,  "This 
office  of  ruling  elder  was  generally  kept  up  hardly  more  than  fifty  years, 
though  in  a  few  churches  it  continued  to  the  middle  of  the  last  century, 
much  reduced,  however,  in  importance,  and  hardly  distinguishable  from 
that  of  deacon." 

Among  the  causes  which  produced  doubts  in  relation  to  the  necessity 
and  propriety  of  this  office,  and  difficulty  in  obtaining  qualified  persons  to 
consent  to  serve  in  it,  and  which  ultimately  led  to  its  universal  discontin- 
uance, I  have  met  with  the  following.  "1632,  July,  The  congregation,  i.  e. 
the  church,  at  Boston  wrote  to  the  elders  and  brethren  of  the  other  churches 
for  their  advice  on  these  questions,  to  wit,  whether  oneperson  might  be  a  civil 
magistrate  and  a  ruling  elder  at  the  same  time?  if  not,  then  which  should  he 
lay  down?  and  whether  there  might  be  divers  pastors  in  the  same  church? 
The  first  teas  agreedby  all  negatively;  the  second  doubtful;  the  third  doubt- 
ful also.  In  consequence  of  this  decision,  Mr.  Nowell,  who  was  then  an  el- 
der in  the  Boston  church,  relinquished  that  office,  and  devoted  himself  to 
the  duties  of  a  civilian."*  Cotton  Mather  says,  (Magnalia,  Book  5,  p.  40.) 
"There  are  some  who  cannot  see  any  such  officer  as  what  we  call  a  ruling 
elder,  directed  and  appointed  in  the  word  of  God;  and  the  inconveniences 
whereunto  many  churches  have  been  plunged  by  elders,  not  of  such  a  num- 
ber, or  not  of  such  a  wisdom,  as  were  desirable,  have  much  increased  a  pre- 
judice against  the  office  itself:  besure,  partly  through  a  prejudice  against 
the  office  itself,  and  partly,  indeed  chiefly,  through  a  penury  of  men  well 
qualified  for  the  discharge  of  it,  as  it  has  been  heretofore  understood  and 
applied,  our  churches  are  now  generally  destitute  of  such  helps  in  govern- 
ment." Hutchinson  says  (i.  426.),  Every  thing  which  I  have  mentioned  as 
the  peculiar  province  of  the  ruling  elder,  so  far  as  it  is  in  itself  necessary 
or  proper,  may  with  propriety  enough  be  performed  by  the  minister.  It  is 
not  strange,  therefore,  that  this  office,  in  a  course  of  years,  sunk  into  an 
almost  entire  disuetude  in  the  churches."  To  all  which  is  to  be  added  the 
influence  of  the  fact,  that,  according  to  the  early  practice  in  the  churches 
here,  the  whole  of  that  most  unpleasant  and  difficult  part  of  the  business  of 
church  officers,  inquiring  into  the  misconduct  of  members,  and  bringing 
those  who  transgressed  under  the  discipline  of  the  church,  was  managed 
by  the  ruling  elder,  there  being  commonly  only  one,  or  at  most  two  in  a 
church;  and  these,  with  such  associations,  and  almost  no  others  connected 
with  them  as  elders,  were  placed  most  conspicuously,  every  sabbath,  before 
the  whole  congregation,  in  an   elevated   seat  directly  before  and  under  the 

*  Snow's  History  of  Boston,  p.  62.    See  also  Winthrop's  Journal,  i,  81. 


81 

pulpit.  These  circumstances  fully  account  for  the  facts  that  there  was, 
after  a  time,  found  to  be  "a  penury  of  men  well  qualified  for,"  and 
willing  to  accept,  the  office,  and  that  it  "sunk,"  at  length,  "into  an  entire 
disuetude." 

J 11  the  early  periods  of  the  New  England  churches,  the  Deacons,  as  well 
as  the  pastors  and  teachers  ami  ruling  elders,  were,  in  conformity  with 
apostolic  example  (Acts  vi.  <>.),  ordained  with  prayer  and  the  imposition  of 
hands.  Thus  the  two  persons  first  chosen  deacons  of  the  Third  Church 
were,  no  doubt,  inducted  into  office,  though  there  is  no  record  of  the  fact, 
as  there  is  none  of  their  election.  The  third  deacon  of  the  church  was 
Tiii.oi'im.cs  Fkarye;  of  whose  call  to  the  olfice  the  following  is  the  only 
notice  in  the  records  :  "Nov.  8,  1685.  Mr.  Theoph.  Frarye  was  ordained 
deacon."  Judge  Sewall  has  left  us,  in  his  journal,  an  account  of  the 
solemnity.  It  is  as  follows.  "Sabbath  day,  Nov.  8,  1685-  In  the  afternoon, 
Mr.  Willard  ordained  our  Bror.  Theophilus  Frarye  to  ye  oiHce  of  a  deacon. 
Propounded  it  to  the  congr.  at  noon.  Then,  in  even.,  propounded,  if  any 
of  the  Ch.  or  other  had  to  object,  they  might  speak.  Then  took  the  Ch.'s 
vote.  Then  called  him  up  to  the  pulpit,  laid  his  hands  on  his  head,  and 
said,  'I  ordain  thee,'  &c.  Gave  him  his  charge.  Then  prayed;  and  sung 
the  2d  part  of  the  84th  Ps."  There  lies  before  me  while  I  am  writing  this 
note,  a  volume  of  "  Ordination  Sermons,"  of  two  of  which  the  following 
are  the  titles,  "The  Divine  Right  of  Deacons.  A  Sermon  preached  on 
occasion  of  the  ordination  of  Mr.  Zechariah  Thayer  to  the  office  of  a 
Deacon  in  the  Old  or  First  gathered  Church  in  Boston,  Lord's  day,  May 
23,  1731.  By  Thomas  Foxcroft,  M.  A.  One  of  the  pastors  of  the  said 
Church."  And,  "A  Brief  Discourse  at  the  Ordination  of  a  Deacon.  By 
John  Webb,  A.  M.  Pastor  to  a  Church  of  Christ  in  Boston.  Printed, 
1731."  The  latter  is  an  address,  without  a  text,  of  twenty  octavo  pages. 
The  former  is  a  regular  sermon  from  1  Tim.  iii.  10,  13.  It  occupies  thirty- 
eight  octavo  pages;  to  which  is  added  a  "Charge"  of  four  pages,  which,  it 
is  stated,  "was  given  with  the  laying  on  of  the  hands  of  the  Presbytery." 

The  practice  of  ordaining  deacons,  was  also,  after  a  time,  generally  if 
not  universally,  discontinued  in  the  New  England  churches;  in  some,  no 
doubt,  at  an  earlier  period  than  in  others.  Its  discontinuance  in  the  First 
Church  in  Boston  is  thus  noted  in  its  records :  "Augt.  18.  1747.  Our 
brother  Daniel  Marsh  was  chosen  into  the  Deacon's  office,  and  took  his 
seat  accordingly  [in  the  deacons'  seat,  before  and  below  the  elders'  seat,  in 
front  of  the  pulpit]  on  Lord's  day  Sept.  13th.  But,  to  this  day,  Jany.  1754, 
declines  being  ordained."  The  practice  of  ordaining  deacons  has,  of  late, 
been  revived  in  many  of  the  evangelical  Congregational  churches  of  New 
England;  and  it,  clearly,  ought  to  be  revived  in  all,  for  the  authority  in 
the  New  Testament  for  their  ordination  is  as  express  as  that  for  ordaining 
ministers. 

The  following  is  an  account  of  the  deacons  of  the  Old  South  Church,  as 
complete  as  I  have  been  able  to  make  it  from  the  records  and  other  sources 
of  information,  but  still  quite  imperfect  in  relation  to  the  early  period  of 
the  church. 

Peter  Brackett,  chosen  soon  after  the  formation  of  the  church. 

Jacob  Eliot,  do. 

Theophilus  Frarye,  ordained  Nov.  8,  1685. 

Nathaniel  Williams,  elected  Oct.   15, 1693. 

James  Hill, 

Daniel  Henchman, 

Jonathan  Simpson, 

Thomas  Hubbard. 

Samuel  Sewall, 

David  Jeffries, 

William  Phillips, 

Jonathan  Mason, 

Thomas  Dawes, 

Samuel  Salisbury, 

William  Phillips,  Jr. 

Josiah  Salisbury, 
11 


do. 

Nov.  24, 

1693. 

deceased 

in 

1763. 

do. 

Aug.   7, 

1733. 

do. 

1763. 

do. 

April  9, 

1739. 

resigned 

Jan.  23, 

1764. 

do. 

Sept.  16. 

1763. 

deceased 

Jan. 

1771. 

do. 

Sept.  16, 

1763. 

do. 

Sept. 

1786. 

do. 

Feb.  22, 

1764. 

resigned 

Nov. 

1793. 

do. 

Aug.  20. 

1770. 

deceased 

May  5, 

1798. 

do. 

Oct.  20; 

1786. 

do. 

Jan.    2, 

1809. 

do. 

Mar.  24, 

1794. 

do. 

May    2, 

1818. 

do. 

Mar.  24, 

1794. 

do. 

May  26, 

1827. 

do. 

May    8, 

1817. 

do. 

Feb.  10, 

1826. 

82 

Edward  Phillips,     elected  May  8,    1817.  deceased  Nov.  4, 1826. 

Pliny  Cutler,  do.  April  29,  1826. 

Thomas  Vose,  do.  April  29,  1826. 

Samuel  T.  Armstrong,  do.  May   18,  1829. 

Note  13.  Page  11. 
Hutchinson  says,  i.  271.  "The  First  Church  refused  the  invitation  of 
the  new  society  to  join  with  other  churches  in  ordaining  their  officers." 
From  this  statement  it  would  seem  that  the  Ruling  Elder,  and  perhaps  the 
deacons,  were  ordained  at  the  same  time  that  Mr.  Thatcher  was  installed. 
No  record  exists  of  the  calling  or  proceedings  of  the  Council  convened  on 
this  occasion. 

Note  14.  Page  11. 
The  original  draft  of  this  letter  to  the  old  church,  with  the  signatures 
annexed,  is  preserved  among  the  papers  of  the  Old  South  Church.  It  is  as 
follows.  "Reverend  and  dearly  beloved  in  the  Lord.  Having  had  com- 
munion with  our  respective  husbands  in  the  Supper  of  the  Lord  this  sab- 
bath, and  judging  it  for  edification  and  consolation  so  to  doe,  wee  humbly 
intreat  you  candidly  to  interpret  it;  and,  for  the  helping  of  our  joy  in  the 
Lord  for  the  future,  earnestly  request  you  so  to  release  us  of  our  covenant 
engagement  unto  yorselves,  that  wee  may,  without  offence  to  you,  have 
liberty  so  to  provide  for  our  own  peace  and  spirituall  comfort,  as  may,  in 
our  own  consciences,  be  most  suitable  to  our  duty,  for  our  edification  in 
the  Lord." 

Note  15.  Page  11. 
This  vote  is  not  found  in  the  records  of  the  First  Church.  A  copy  of  it 
in  the  records  of  the  Third  Church  (i.  3.)  is  as  follows,  "The  vote  of  ye 
Old  Church  of  Boston,  on  24.  2.  1670.  Whereas,  we  have  received  testi- 
monie  under  the  hands  of  some  of  our  sisters,  that  they  have  had  comunion 
with  those  with  whom  we  have  declared  that  we  cannot  hold  comunion  till 
they  remove  offences  given  us,  notwithstanding  ye  warning  the  church 
hath  given  against  such  comunion  with  them,  as  that  which  would  be  very 
offensive  to  them,  We  do  declare  therefore,  we  cannot  have  comunion  with 
such  of  ours  at  the  Lord's  table  who  have  and  do  comunicate  with  them, 
untill  they  give  us  satisfaction,  they  having  broken  the  rule  1  Cor.  x.  32. 

JAMES  ALLEN. 

JAMES  PEN." 

Note  16.    Page  11. 

This  proposal  of  accommodation  by  the  Third  Church  is  thus  entered  on 
its  records,  (i.  4.)  "We  the  elders  and  brethren  of  the  Third  Church  of 
Boston,  being  sensible  of  the  dishonor  of  the  holy  name  of  God  and  greif 
on  the  hearts  of  God's  people  occasioned  by  the  late  divisions,  and  desiring 
that  the  God  of  love  and  peace  may  dwell  among  us,  Do  declare,  that  to  us 
the  known  Congregationall  way,  contained  for  substance  in  the  platforme 
of  discipline,  is  the  very  order  of  the  Gospel.  And,  professing  our  readi- 
ness, upon  conviction,  to  acknowledge  any  thing  wherein  we  have,  thro 
infirmity,  swerved  from  this  rule  in  this  houre  of  temptation,  tho  now  we 
see  it  not,  and  earnestly  desiring  the  Lord  to  pardon  what  he  hath  seen 
amiss  on  either  hand,  in  any  part  of  this  transaction,  do  freely  tender  fully 
to  passe  by  whatsoever  hath  ben  any  ways  greivouse  or  offensive  unto  us. 
And  further,  intreating  our  brethren  of  the  first  gathered  church  to  dis- 
misse,  unto  us  those  who,  being  of  or  mind,  have  still  held  comunion  with 
us,  if  they  still  desire  it,  do  hereby  testify  or  resolution  what  in  us  lys  to 
walk  on  in  brotherly  love  and  comunion  with  ye  said  First  Church  of 
Boston,  as  becometh  ye  churches  of  Christ  so  nearly  related. 

"This  is  a  true  copy  of  the  essay  for  accomodation  between  the  first  and 
third  gathered  church  in  Boston,  delivered  in  writing  to  Mr.  Oxenbridge  to 
be  considered  of,  on  the  1.  6.  1670,  in  ye  presence  of  elder  Edward 
Raynsford,  by  me,  THOMAS  THATCHER. 


83 

Note  17.  Page  11. 
The  original  draft  of  this  application,  with  the  signatures  annexed,  is 
preserved  among  the  papers  of  the  Old  South  Church.  The  standing  of 
these  women  with  the  Old  Church  is  evinced  by  the  following  extract  from 
its  records,  p.  33.  "Upon  a  question  brought  to  ye  elders  concerning  one 
of  those   sisters  who  have  departed  from  us,  viz.  Sarah  Pemberton,  and  by 

Sm  brought  to  ye  church,  whether  this  church  would  deale  wth  her. 
fow,  she  having  irregularly  withdrawn,  as  wee  conceive,  from  us,  and 
broken  her  covenant  with  us,  and  yreby  manifested  herself  to  be  non  of 
us,  we  declare  yt  we  look  on  orselves  as  disingaged  of  any  covenant 
duty  to  her,  and  that  she  ceaseth  to  stand  in  a  sisterly  relation  to  us. 
Voted  by  ye  church,  ye  15.  3mo.  1071." 

Note  18.     Page  11. 

These  females  are  to  be  regarded  as  among  the  founders  of  the  church. 
Their  names  are,  therefore,  here  inserted,  from  the  book  of  "Admissions." 
Mrs.  Margaret  Thatcher;  Mrs.  Elizabeth  Gibs,  now  Cowin;  Mrs.  Mary 
Norton;  Hanna  Frarye;  Mary  Salter;  Mrs.  Judith  Hull;  Mrs.  Mary  Savage, 
now  Stoddard;  Ranis  Belcher;  Elizabeth  Rainsford;  Sara  Pemberton; 
Elizabeth  Thurston;  Sara  Walker;  Mary  Tappan;  Elizabeth  Alden;  Eliza- 
beth Rocke;  Sara  Oliver;  Mary  Eliot;  Mary  Bracket;  Susanna  Daws; 
Joanna  Mason;  Alice  Harper;  Mrs.  Rachel  Rawson;  Sara  Bodman. 

The  result  of  Council  which  led  to  their  reception  into  the  Third 
Church  has  been  inquired  for,  of  late,  and  used  as  an  authority.  It  will 
therefore  be  here  inserted,  as  preserved  among  the  papers  of  the  Old  South 
Church. 

"Upon  a  motion  made  by  ye  South  Church  of  Boston  unto  such  Elders 
of  other  churches  as  were  there  assembled  upon  ye  28  of  May  1674,  for  the 
resolution  of  ys  following  question,  'What  is  or  duty  towards  those  mem- 
bers of  the  Old  Church  who  were  and  still  are  secluded  from  comunion 
with  that  church  in  the  sacrament  of  the  Lord's  Supper,  only  because  of  yr 
participation  with  us  therein,  and  who  also  desire  to  join  in  church  fellow- 
ship with  us?'  Those  elders,  having  inquired  into  and  labored  after  a  right 
understanding  of  the  true  state  of  ye  question  as  it  ariseth  from  matter  of 
fact  and  relates  unto  matter  of  practice  in  ye  great  duties  of  church  coin- 
union  and  comunion  of  churches,  do,  humbly  and  in  ye  fear  of  God,  offer 
our  sincere  understanding  of  ye  case  stated  in  ys  question,  and,  2dly,  our 
advice  and  counsel  thereupon. 

"1.  That  the  church  inquiring,  respecting  both  its  constitutions  and  ad- 
ministrations both  of  doctrine  and  worship,  is,  and  ought  to  be  acknowl- 
edged, a  true  church  of  Christ,  standing  right  in  the  order  of  comunion  of 
churches  in  all  respects,  free  and  clear  from  any  just  scandall  or  offence 
given  or  taken;  as  appears  by  the  oft  renewed  acts  and  constant  practice 
of  comunion,  and  by  the  right  hand  of  fellowship  orderly  and  mutually 
given  and  taken  between  them  and  generally  all  other  churches  as  occa- 
sion doth  require. 

"2.  That  therefore  comunion  with  this  church  in  the  participation  of  the 
Lord's  Supper  duly  and  regularly  administered  is  not  moral  evil,  nor  justly 
offensive  unto  any  other  church,  any  of  whose  inoffensive  members  shall, 
orderly  and  occasionally,  for  their  own  edification  and  comfort,  desire  to 
comunicate  with  them  therein,  by  virtue  of  comunion  of  churches. 

"3.  That  therefore  for  any  other  church  to  seclude  or  suspend  a  consid- 
erable number  of  their  own  (otherwise  inoffensive)  members  from  com- 
union with  themselves  in  yt  holy  sacrament,  meerly  and  only  for  participa- 
tion with  that  church  therein,  is  not  justifiable  as  to  the  grounds  and 
reasons  thereof,  but  seems  to  us  to  be  crossee  to  the  rules  and  order  of  the 
comunion  of  churches,  and  so  to  their  peace  and  union. 

"4.  That  so  to  seclude  and  suspend  such  and  so  many  members  indefi- 
nitely from  church  comunion,  without  the  ordinary  improvemt.  and  ap- 
plication of  the  rules  of  church  discipline,  or  any  orderly  proceeding  in  a 
church  way  to  call  them  before  the  church  in  public  church  assembly  to 
convince  them  of  the  evil  and  sinfullnesse  of  the  fact,  to  reduce,  recover 


84 

them  and  restore  them;  and  that  singly  and  severally,  each  one  by  them- 
selves, and  to  let  such  and  so  many  members  live  and  ly,  for  divers  yeers 
together  under  such  a  suspension  without  any  further  proceeding  in  any 
church  is  not  justifiable,  for  ye  manner  of  it,  there  having  been  no  regular 
forensicall  exercise  of  judical  e  power  by  the  church  according  to  known 
scripture  rules  of  church  discipline,  nor  any  liberty  or  opportunity  giaunted 
to  reputed  offenders  either  to  clear  their  innocency,  if  innocent,  or  to  hear 
ye  church  and  expresse  their  repentance  if  guilty;  and  therefore  we  cannot 
judge  such  a  seclusion  and  suspension  to  be  a  regular  church  censure. 

"5.  That  therefore  any  such  declarative  act  of  any  church  whereby  they 
do  in  such  a  way  and  manner  sentence  any  or  so  many  of  their  own  mem- 
bers unto  non-comunion  with  themselves;  and  so,  consequently,  with  all 
other  churches,  it  being  neither  properly  an  Ecclesiasticall  admonition  nor 
excomunication;  It  is  not  (de  jure)  binding  in  foro  Dei  aut  conscientiae, 
and  is  therefore  no  reall  regular  bar  either  unto  those  members  from  joining 
with  another  church,  neither  unto  another  church  from  receiving  them  into 
their  fellowship,  there  having  ben  all  due  means  used  for  their  reconcilia- 
tion to  and  dismission  from  the  sd.  church  unto  that  wh.  they  find  more  for 
their  edification  and  consolation  in  ye  Lord;  and  yet,  it  proving  in  vain  and 
altogether  impossible  and  (as  to  man)  after  so  many  years  waiting  utterly 
hopelesse,  yt  shout  be  obtained  for  ye  future; 

"In  such  a  cass  we  judge 

"That  such  members  may  joyne,  and  such  a  church  unto  whome  they 
desire  to  joyn  may  receive  them  into  their  fellowship,  without  the  trans- 
gression of  any  rule  of  church  order  or  any  just,  offence  given  unto  ye 
church  unto  wch  they  did  belong,  provided  they  be  in  a  capacity,  by  a 
convenient  vicinity  and  other  necessary  circumstances,  to  walk  with  that 
church  constantly.;  in  ye  course  of  church  fellowp.  and  come  according  to 
their  church  covenant. 

Samuel  Whiting,  Senr.  [of  Lynn],  John  Eliot  [Roxbury],  Peter  Hobart 
[Hingham],  Thomas  Cobbet  [Ipswich],  John  Sherman  [Watertown],  Wil- 
liam Hubbard  [Ipswich],  John  Higginson  [Salem],  John  Wilson  [Med- 
field],  Jeremiah  Hubbard  [Topsfield],  Samuel  Phillips  [Rowley],  Joseph 
Rowlandson  [Lancaster],  Seaborn  Cotton  [Hampton,  N.  H.],  John  Hale 
[Beverly.] 

Note  19.     Page  11. 

Almost  immediately  after  his  call  to  the  pastoral  office  in  the  new  or 
third  church,  and  before  his  installation,  measures  were  taken  to  obtain  for 
him  an  able  colleague.  Among  the  papers  of  the  church  is  a  letter  dated 
Nov.  8,  1669,  addressed  to  Mr.  John  Hull  one  of  the  members,  who,  it 
seems,  was  about  to  take  a  voyage  to  England,  signed  by  Mr.  Thatcher  and 
twenty  seven  brethren  of  the  church,  requesting  Mr.  Hull,  when  he  should 
arrive  in  the  mother  country,  to  'inquire  after  and  seek  out  and  get  for 
them  some  able,  orthodox,  godly  man,  in  esteem  and  request  among  the 
pious  and  wise  hearted  among  those  of  the  Congregational  way,  to  be  join- 
ed with  the  Rev.  Mr.  Thatcher  in  the  work  of  the  ministry  among  them.' 
There  is  also  a  recommendation  of  Mr.  Hull  and  his  object  to  the  Congre- 
gational ministers  and  churches  in  England,  dated  Nov.  4,1669,  and  signed 
by  nineteen  of  the  ministers  then  in  the  colony.  Whether  Mr.  Hull  actu- 
ally went  to  England  at  that  time  does  not  appear:  but  it  is  certain  no  col- 
league was  obtained  from  that  country  for  Mr.  Thatcher. 

Note  20.     Page  12. 

The  account  I  have  given  of  Mr.  Thatcher  is  compiled  chiefly  from  the 
life  of  him  by  Cotton  Mather,  Magnalia,  Book  3,  p.  148,  and  from  the  noti- 
ces of  him  in  Eliot's  and  Allen's  Biographical  Dictionaries.  My  authority, 
for  the  assertion  that  "he  was  among  the  most  popular  preachers  in  the 
colony,"  is  the  following,  which  I  met  with  in  1  Histor.  Collections,  viii, 
278.  "In  Chalmers'  Political  Annals  there  is  a  curious  paper  concerning 
the  inhabitants  of  this  government,  taken  from  New  England  entries  in  the 
Plantation  Office,  entitled  'Observations  made  by  the  curious  on  N.  E.  about 


85 

the  year  1073,  which  wns  given  to  Randolph  for  his  direction,  that  he  may 

{>rove  or  disprove  them.'  "  [One  of  the  statements  in  this  paper  is  the  fol- 
owing.]  "Among  the  ministers  the  most  popular  are  Mr.  Thatcher,  Mr. 
Oxenbridge,  Mr.  I  ligginBon." 

Mr.  Thatcher  was  twice  married,  May  11,  1(543,  to  a  daughter  of  Mr. 
Ralph  Partridge,  minister  of  Duxbury;  and,  to  a  second  wife,  in  Boston. 
He  left  children,  from  whom  there  have  been  numerous  descendants. 

Cotton  Mather  in  his  life  of  Mr.  Thatcher  says,  "He  was  very  watchful 
over  the  souls  of  his  people,  and  careful  to  preserve  them  from  errors  as 
well  as  vices.  Rut  of  all  errors,  he  discovered  an  antipathy  unto  none  more 
than  that  sink  of  all  errors,  Quakerism;"  against  which,  he  says,  he  "employ- 
ed a  most  fervent  zeal;"  not,  so  far  as  appears,  in  promoting  what  has  been 
called  their  persecution  by  the  civil  power,  but  by  employing  his  talents  and 
influence  in  exposing  their  errors  and  counteracting  their  efforts  to  spread 
their  fanatical  opinions  and  disorderly  practices.* 

This  statement  introduces  a  subject  in  relation  to  which  great  injustice 
has  been  done  to  the  fathers  of  New  England.  'They  fled  from  persecution 
themselves,'  it  is  said, 'and  then  persecuted  to  banishment  and  to  death  the 
poor  Quakers!  what  inconsistency,  what  cruelty,  what  wickedness!'  Those 
who  say  such  things,  it  is  presumed,  have  before  their  minds  the  orderly,  in- 
dustrious, respectable  Quakers  of  the  present  day,  and,  in  their  ignorance, 
have  not  a  doubt  but  that  the  sentence  of  condemnation  they  have  pronounced 
upon  their  pious  fathers  is  perfectly  just.  But  is  it  so?  We  shall  not  attempt 
to  justify  the  conduct  referred  to.  With  Cotton  Mather  (Magnalia,  Book  7, 
p.  23)  we  say,  "If  any  man  will  appear  in  the  vindication  of  it,  let  him  do  as 
he  please;  for  my  part,  I  will  not.  I  am  verily  persuaded,  these  miserable 
Quakers  would,  in  a  little  while,  (as  we  have  now  seen)  have  come  to  noth- 
ing, if  the  civil  magistrates  had  not  inflicted  any  civil  penalty  upon  them." 
But  is  there  no  extenuation,  no  apology?  Let  a  few  of  the  facts  be  impartial- 
ly considered.  1.  The  law  of  October  1658,  which  enacted  "that  all  Quakers 
who  should  return  into  the  jurisdiction  after  banishment,  should  be  punished 
with  death,"  (and  under  which  four  persons,  and  only  four,  were  executed,) 
met  with  great,  and  at  first  successful  opposition,  being  rejected  by  the 
Deputies,  and  afterwards  on  reconsideration  passed  by  a  majority  of  one 
only.     And  "it  was  with  reluctance"  that  it  "was  carried  into  execution. "t 

2.  In  Virginia  a  law  was  passed,  in  March  1G59,  60,  which  "subjected  all 
masters  of  vessels  to  a  penalty  of  £100  sterling  for  each  Quaker  brought  by 
them  into  the  colony;  and  all  Quakers  were  to  be  imprisoned  without  bail 
or  mainprize  till  they  found  sufficient  security  to  depart  the  colony;  they 
were  to  be  proceeded  against  as  contumacious  of  the  laws  and  magistracy 
and  punished  accordingly;  and,  in  case  they  came  a  third  time  into  the  col- 
ony, they  were  to  be  prosecuted  as  felons;  and  all  persons  were  prohibited, 
under  the  penalty  of  £100  sterling,  from  entertaining  them,  or  permitting 
their  assembling  in  or  near  their  houses;  and  no  person  was  to  dispose  of  or 
publish  any  books  or  pamphlets  containing  the  tenets  of  their  religion. 
Under  the  Virginia  law  no  capital  punishment  ever  took  place;"!  but,  we 
see,  it  was  not  because  the  Legislature  had  not  prescribed  such  a  penalty. 
The  spirit  of  the  age  is,  then,  to  bear  most  of  the  blame  of  the  persecutions 
in  Massachusetts.  But,  3.,  the  Quakers  of  that  period  were  an  entirely  dif- 
ferent people  from  those  of  the  present  day;  the  conduct  of  many  of  them 
was  turbulent  and  extremely  indecent,  such  as  would  now  incur  very  severe 
«ivil  penalties.  They  were  in  the  habit  of  "ordinarily  saying  among  the 
people,  'We  deny  thy  Christ.  We  deny  thy  God,  which  thou  callest  Father, 
Son  and  Spirit.  Thy  Bible  is  the  word  of  the  Devil.'  "  They  in  writing  and 
speech  denounced  "all  earthly  powers,  parliaments,  laws,  charters,  magis- 
trates and  princes."  When  questioned  by  the  magistrates,  "they  gave  rude 
and  contemptuous  answers,"  and  "railed  at  and  reviled  the  governor,  and 
ethers  with  him,  in  the  public  streets.  In  repeated  instances,  they  came  into 
congregations,  and  called  out  to  the  minister  in  the  time  of  public  worship, 
■declaring  their  preaching  &c.  to  be  an  abomination  to  the  Lord."    "Thomas 

*  See  Magnalia,  Rnok  5,  p.  151. 

t  Hutchinson,  i,  198. 

t  Cluistian  Spectator  for  1830,  pp.  265,  2C6. 


86 

Newhouse  went  into  the  Meeting  House  at  Boston,  with  a  couple  of  glass 
bottles,  and  broke  them  before  the  congregation,  and  threatened,  'Thus 
will  the  Lord  break  you  in  pieces.'  Another  time  M.  Brewster  came  in  [to 
the  South  Meeting  House]  with  her  face  smeared  and  as  black  as  a  coal. 
Deborah  Wilson  went  through  the  streets  of  Salem,  naked  as  she  came  into 
the  world."  "Two  women  of  their  sect  came  stark  naked  as  ever  they 
were  born  into  our  public  assemblies." — These  statements,  which  I  have 
taken  from  Hutchinson  (i,  196 — 204)  and  Cotton  Mather,  (Magnalia,  Book 
7,  pp.23,  24,)  I  am  told  are  fully  confirmed  in  a  treatise,  which  I  have  not 
been  able  to  procure,  entitled  New  England  Judged,  by  George  Bishop,  a 
Quaker. 

Now  let  the  candid  reader  say,  whether  the  difference  of  treatment  which 
persons  so  conducting  would  receive  in  this  age,  would  not  be  attributable, 
chiefly,  if  not  entirely,  to  the  generally  milder  spirit  of  the  laws  now  than 
at  the  period  under  review. 

'But  then,'  it  is  said,  'the  fathers  fined,  imprisoned  and  banished  the 
Baptists,  in  1665  and  onward.'  True:  and  their  conduct  in  this  particular, 
we  exceedingly  regret,  and  wholly  disapprove.  But  let  it  be  recollected 
what  disorders  the  Anabaptists  had  created  in  Germany  (see  Mosheim's  Eel. 
Hist.  Cent.  xvi.  Chap.  3.  Sect.  3.  Part  2.);  and  that  it  is  testified  that  "the 
General  Court  were  afraid  lest  matters  might  at  last,  from  small  beginnings, 
grow  into  a  new  Munster  Tragedy."  (Magnalia,  Book  7,  p.  27.)  In  their 
act,  they  expressly  assign  as  a  motive  of  their  proceeding,  a  fear  that  the 
scenes  of  Munster  might  be  repeated  here. — We  object  not  to  any  one's 
temperately  and  candidly  expressing  his  disapprobation  of  the  conduct  of 
the  fathers  in  persecuting  different  sects.  But  we  must  insist,  that  no  man 
will  suffer  himself  to  rail  at  them  for  it,  at  least  until,  upon  an  impartial 
view  of  the  whole  case,  he  arrives  at  an  assurance,  that,  in  the  same  age  and 
in  precisely  in  the  same  circumstances,  he  would  have  acted  more  consist- 
ently with  the  civil  and  religious  rights  of  men. 

Note  21.     Page  14. 

The  quotations  in  the  account  I  have  given  of  Mr.  Willard,  are  from  the 
funeral  sermon  by  his  colleague  Mr.  Pemberton,  and  from  Eliot's  and  Al- 
len's Biographical  Dictionaries.  The  following  additional  particulars  in 
relation  to  him  may  be  interesting  to  the  reader. 

He  was  the  third  son  of  Maj.  Simon  Willard,  sometime  "a  member  of  the 
Council,  and  at  the  head  of  the  militia."  Rev.  Mr.  Willard  was  born  at 
Concord,  Mass.,  Jan.  31,  1640.  He  married  Abigail  Sherman,  Aug.  8, 
1664,  and  Eunice  Tyng  about  1679;  and  at  his  decease  left  a  widow  and 
a  large  family  of  children,  whose  descendants  are  numerous  at  this  day. 
Accounts  of  the  family  may  be  seen  in  Farmer's  Genealogical  Register, 
and  in  the  Historical  Collections,  published  at  Concord,  N.  H.  in  1822, 
No.  3. 

The  following  anecdote  is  given,  1.  Mass.  Histor.  Coll.  viii,  182,  in  proof 
of  the  excellence  of  his  delivery.  It  is  in  a  "History  of  Eastham."  Re- 
ferring to  Mr.  Treat,  one  of  the  ministers  of  that  town,  the  matter  of  whose 
sermons  is  stated  to  have  been  "excellent"  but  greatly  "injured  by  the 
badness  of  his  manner,"  the  writer  observes,  "After  his  marriage  with  the 
daughter  of  Mr.  Willard,  he  was  sometimes  invited  by  that  gentleman  to 
preach  in  his  pulpit.  Mr.  Willard  possessed  an  agreeable  delivery  and 
harmonious  voice;  and  though  he  did  not  gain  much  reputation  by  his 
Body  of  Divinity,*  which  is  frequently  sneered  at,  particularly  by  those 
who  have  not  read  it,  yet,  in  his  sermons  are  strength  of  thought  and  energy 
of  language.  The  natural  consequence  was  that  he  was  generally  admired. 
Mr.  Treat  having  preached  one  of  his  best  discourses  to  the  congrega- 
tion of  his  father-in-law,  in  his  usual  unhappy  manner,  excited  universal 
disgust,  and  several  nice  judges  waited  on  Mr.  Willard,  and  begged  that 

*  To  explain  this  remark,  the  reader  need  only  be  informed,  that  the  writer  of  the  History 
of  Eastham  was  decidedly  anti-evangelical  in  his  religious  opinions.  That  the  remark  is 
unfounded,  at  least  as  applicable  to  many  years  after  the  preparation  and  publication  of  the 
Body  of  Divinity,  will  be  proved  in  the  course  of  this  Note. 


87 

Mr.  Treat,  who  was  a  worthy,  pious  man,  it  was  true,  but  a  wretched 

Treacher,  might  never  be  invited  into  his  pulpit  again.  To  this  request 
Ir.  Willard  made  no  reply:  but  he  desired  his  son-in-law  to  lend  him  the 
discourse;  which  being  lel't  with  him,  he  delivered  it,  without  alteration, 
to  his  people,  a  few  weeks  after.  The  hearers  were  charmed.  They  flew 
to  Mr.  Willard,  and  requested  a  copy  for  the  press.  'See  the  difference,' 
they  cried,  'between  yourself  and  your  son-in-law.  Vou  have  preached  a 
sermon  on  the  same  text  as  Mr.  Treat's;  but  whilst  his  was  contemptible, 
yours  was  excellent.'  " 

The  following  is  the  principal  authority  for  the  statement  I  have  made 
respecting  the  part  he  took  in  relation  to  the  proceedings  respecting  witch- 
craft. The  extracts  are  from  Mr.  Thomas  Brattle's  "Account  of  the  witch- 
crafts, in  the  county  of  Essex  in  1092,"  inserted  in  1  Mass.  Histor.  Coll.  v,  01. 
"Although  the  chief  judge,  and  several  of  the  other  judges,  be  very  zealous 
for  these  proceedings,  yet  this  you  may  take  for  a  truth,  that  there  are 
several  about  the  Bay,  men  for  understanding,  judgment  and  piety,  inferior 
to  few,  if  any,  in  N.  E.,  that  do  utterly  condemn  the  said  proceedings,  and  do 
freely  deliver  their  judgment  in  the  case  to  be  this,  viz.  that  these  methods 
will  utterly  ruin  and  undo  poor  JV.  E.  I  shall  nominate  some  of  them  to  you, 
viz.  the  Hon.  Simon  Bradstreet,  Esq.,  our  late  governor;  the  Hon.  Thomas 
Danforth,  Esq.,  our  late  deputy  governor,  the  ltev.  Mr.  Increase  Mather,  and 
the  Rev.  Samuel  Willard,"  &c.  pp.  74,  75.  Again  he  says,  "I  cannot  but 
highly  applaud,  and  think  it  our  duty  to  be  very  thankful  for,  the  endeav- 
ors of  several  elders,  whose  lips  I  think  should  preserve  knowledge,  and 
whose  counsel  should,  I  think,  have  been  more  regarded,  in  a  case  of  this 
nature,  than  it  has  yet  been.  In  particular,  I  cannot  but  think  very  hon- 
orably of  the  endeavors  of  a  Rev.  person  in  Boston,  whose  good  affection 
to  his  country  in  general,  and  spiritual  relation  to  three  of  the  judges  in 
particular,  has  made  him  very  solicitous  and  industrious  in  this  matter:  and 
1  am  fully  persuaded  that,  had  his  notions  and  proposals  been  hearkened  to 
and  followed,  when  these  troubles  were  in  their  birth,  in  an  ordinary  way, 
they  never  would  have  grown  unto  the  height  which  they  now  have.  He  has, 
as  yet,  met  with  little  but  unkindness,  abuse  and  reproach  from  many  men; 
but,  I  trust,  that,  in  after  times,  his  wisdom  and  service  will  find  a  more 
universal  acknowledgment;  and  if  not,  his  reward  is  with  the  Lord."  pp.  76, 
77.  This  undoubtedly  refers  to  Mr.  Willard,  for  Stoughton  the  chief  judge, 
and  Sewall  and  Winthrop,  judges,  were  members  of  his  church.  Bently  in 
his  account  of  Salem,  IMass.  Histor.  Coll.  vi,  referring  to  the  witchcraft  pro- 
ceedings, and  having  mentioned  Mr.  English  and  his  wife,  very  respectable 
inhabitants  of  Salem,  as  having  been  arrested  and  "confined  in  Arnold  jail 
in  Boston  till  the  time  of  trial,"  says,  they  "were  relieved  by  the  generous 
favor  of  Messrs.  Willard  and  Moody."*  "They  assisted  Mr.  English  and  his 
wife  in  removing  to  New  York,  and  recommended  them  to  Governor  Fletch- 
er, who  paid  them  every  attention."  Mr.  Pemberton  in  his  funeral  sermon 
says  of  Mr.  Willard,  "It  ought  never  to  be  forgotten,  with  what  prudence, 
courage  and  zeal,  he  appeared  for  the  good  of  this  people,  in  that  dark  and 
mysterious  season,  when  we  were  assaulted  from  the  invisible  world.  And 
how  singularly  instrumental  he  was  in  discovering  the  cheats  and  delusions 
of  Satan,  which  had  stained  our  land  with  blood,  and  did  threaten  to  deluge 
it  with  all  manner  of  woes."  From  a  statement  in  the  Magnalia,  Book  vi, 
p.  67,  it  appears,  that  Mr.  Willard  had  had  something  to  do  with  persons  sup- 
posed to  be  bewitched  many  years  before.  The  author  is  giving  an  account 
of  a  woman  who,  he  says,  was  "manifestly"  under  a  dasmoniacal  influence, 
at  Groton,  in  1671.  Among  the  strange  things  related  of  her  is  the  follow- 
ing, "The  chief  things  that  the  daemon  spoke  were  horrid  railings  against 
the  godly  minister  of  the  town."  It  seems  too  that  he  was  once  named  by 
one  of  the  accusers  at  Salem.  Calef  states,  in  his  account,  that  "one  of 
the  accusers  cried  out  publicly  of  Mr.  Willard  minister  in  Boston,  as  af- 
flicting of  her;  she  was  sent  out  of  the  court,  and  it  was  told  about  she 
was  mistaken  in  the  person."  A  full  account  of  these  remarkable  proceed- 
ings may  be  seen  in   "The  Wonders  of  the  Invisible  World  Displayed, 

*  jtey*  Joshua  Moody  of  Portsmouth  N.  H.,  then  residing  in  Boston,  and  preaching  to  the 


88 

by  Robert  Calef;"  and  in  Hutchinson's  History,  ii,  15 — 61.  Much  rid- 
icule has  been  heaped  upon  our  fathers  for  these  proceedings.  But  it 
should  be  recollected  that  similar  occurrences  had  been  much  more  general 
in  England  not  long  before,  where  "more"  were  "put  to  death"  as  witches 
"in  a  single  county,  in  a  short  space  of  time,  than  have  suffered"  for  this 
alleged  crime  "in  all  New  England  from  the  first  settlement;"*  that  such 
men  as  Lord  Chief  Justice  Hale  sanctioned  and  participated  in  those  pro- 
ceedings; and  that  "the  contagion,"  as  it  has  been  appropriately  called, 
undoubtedly  spread  to  New  England  from  the  mother  country.  It  was  one 
of  those  aberrations  of  imagination  and  judgment  which  sometimes  per- 
vade and  agitate  whole  communities;  which  we  contemplate  with  wonder, 
but  cannot  explain. 

Of  the  numerous  evidences  I  have  met  with  of  the  honorable  and  affec- 
tionate estimation  in  which  Mr.  Willard  was  held  by  his  congregation  and 
by  the  public,  I  can  allow  myself  space  for  the  insertion  of  only  the  follow- 
ing. From  Judge  Sewall's  Journal.  "Lord's  day,  Sept.  29,  1700.  Mr.  Wil- 
lard, by  reason  of  sickness,  keeps  house."  "Oct.  8,  1700.  Is  a  fast  at 
ye  new  Meeting  House,  to  pray  for  Mr.  Willard's  life.  Mr.  Colman, 
Wardsworth,  pray.  Mr.  Pemberton  preaches,  Phillip,  i,  24.  Mr.  Allen, 
Cotton  Mather,  pray.  20th  Psalm,  two  stanzas  and  i  sung,  L. .  Lieut.  Gov., 
Mr.  Russel,  Cook,  Addington,  Em.  Hutchinson,  Townsend,  there.  Mr. 
Fisk,  Danforth,  Walter,  Brattle,  out  of  town.  Pretty  considerable  congre- 
gation, it  being  so  sudden,  and  first  intended  in  private."  "Nov.  21, 1700. 
Day  of  public  thanksgiving.  At  3  past  meridn.  Mr.  Willard  comes  abroad, 
and  prays,  to  the  great  refreshment  of  ye  congregation.  This  ye  first  time 
since  his  sickness.     In  ye  evening  I  made  these  verses  on  it,  viz. 

As  Joseph  let  his  brethren  see  , 

Simeon,  both  alive  and  free, 

So  Jesus  brings  forth  Samuel, 

To  tune  our  hearts  to  praise  him  well. 

Thus  He  with  beams  of  cheerful  light, 

Corrects  the  darkness  of  our  night; 

His  grace  assists  us,  in  this  wise, 

To  seise,  and  bind  the  sacrifice." 

"Monday,  Aug.  11, 1707.  Mr.  Willard  goes  to  Cambridge  to  expound, 
but  finds  few  scholars  come  together;  and  moreover,  was  himself  taken  ill 
there,  which  obliged  him  to  come  from  thence  before  prayer  time.  Tuesday, 
August  12,  between  6  and  7,  I  visited  Mr.  Willard,  to  see  how  his  journey 
and  labour  at  ye  college  had  agreed  with  him;  and  he  surprised  me  with  ye 
above  account;  told  me  of  a  great  pain  in  his  head  and  sickness  at  his  stom- 
ach, and  that  he  believ'd  he  was  near  his  end.  I  mention'd  the  business  of 
the  college.  He  desired  me  to  do  his  message  by  word  of  mouth.  Quickly 
after  I  left  Mr.  Willard,  he  fell  very  sick,  and  had  three  sore  convulsion 
fits,  to  our  great  sorrow  and  amazement.  Thursday,  Aug.  14.  When  ye 
Govr.  enquired  after  Mr.  Willard,  I  acquainted  the  Govr.  and  Council 
yt  Mr.  Willard  was  not  capable  of  doing  the  college  work  another  year;  he 
thanked  ym  for  yr  acceptance  of  his  service,  and  reward.  Govr.  and  Coun- 
cil order'd  Mr.  Winthrop  and  Brown  to  visit  the  Revd.  Mr.  Willard,  and 
thank  him  for  his  good  service  the  six  years  past.  Sent  down  for  concur- 
rence, and  Depts.  to  name  persons  to  join  in  yr  thanks  and  condolence. 
Depts.  concur;  and  nominate  ye  Revd.  Mr.  Nehemiah  Hobart  to  officiate . 
in  ye  mean  time,  till  Octr.  next.  This  ye  Govr.  and  Council  did  not  ac- 
cept; and  so  nothing  was  done."t  "Sept.  12.  Mehetabel  Thurston  tells 
me  Mr.  Willard  was  taken  very  sick.  I  hoped  it  might  go  off,  and  went  to 
dinner.  When  I  came  there,  Mr.  Pemberton  was  at  prayer,  near  conclud- 
ing. A  pretty  many  in  the  chamber.  After  prayer,  many  went  out.  I 
staid  and  sat  down;  and,  in  a  few  minutes,  saw  my  dear  pastor  expire.  It 
was  a  little  after  two,  just  abt.  two    hours  from  his  being  taken.     It  was 

*  The  whole  number  executed  during  the  prevalence  of  what  is  commonly  called  "the 
Salem  witchcraft"  was  nineteen. 

|  All  the  accounts  I  have  seen  of  Mr.  Willard  say,  that  he  continued  in  his  Vice-presiden- 
cy till  his  death.  The  last  extract  from  Judge  Sewall's  journal  proves  this  to  be  incorrect. 
He  resigned,  and  his  resignation  was  accepted,  a  month  before  his  death. 


89 

very  surprising.  The  doctors  were  in  another  room  consulting  what  to  doe. 
He  administered  the  Lord's  Supper  and  baptized  ;i  child  last  Lord's  day; 
did  it  with  suitable  voice,  affection,  fluency;  did  not  preach.  Septr.  lltn, 
he  went  to  lecture  ami  heard  Mr.  Pierpont.  At  even,  siTHM'd  much  better 
than  had  been  lately.  "Pis  thought  culling  his  finger  might  bring  on  that 
tumultuous  passion  yt  carried  him  away.  There  was  a  doleful  cry  in  the 
house." — In  Rev.  Dr.  Sewall's  journal  is  the  following  account  of  hie 
death  and  burial.  "17(17,  Sept.  18.  Sfe  Rev.  Mr.  \\  Mara,  after  he  had  cut 
his  finger  whle  eating  oysters,  went  up  to  his  study,  called  liis  wife,  thank- 
ed her  for  her  kindness,  pray  d  God  to  bless  ym  all;  yn  fell  into  a  convul- 
sion, about  noon,  wch,  in  two  hours  time  (plus,  minus,)  dispatcht  him,  to 
ye  great  grief  and  sorrow  of  all  good  men."  "15.  JMr.  Willard  is  buried. 
Ye  members  of  ye  college,  ye  Corporation,  &.c.  go  before  ye  corpse.  We 
all  have  gloves.  A  vast  body  of  spectators.  He  is  laid  in  our  tomb.  I 
went  down  into  it.     Ye  dead  cry,  Memento  mori." 

The  preface  to  Mr.  Willard 's  Body  of  Divinity,  by  his  successors  Sewall 
and  Prince  in  1725,  commences  thus:  "The  late  reverend' and  learned  au- 
thor of  the  following  Lectures  has  been  so  universally  and  justly  admired 
and  celebrated  in  these  parts  of  the  world,  for  his  eminent  capacity,  piety, 
wisdom,  his  deep  and  perspicuous  insight  into  the  most  difficult  points  of 
divinity,  and  his  most  judicious  and  accurate  manner  of  expressing  and 
clearing,  as  well  as  most  useful  application  of  them,  that  there's  no  need  of 
our  setting  forth  his  character,  either  for  the  information  of  his  countrymen, 
or  their  inducement  to  peruse  the  large  composure  that  now  presents  it- 
self to  their  view.  We  need  only  say,  ''Tis  Mr.  Jl'il lard's,'  and  'tis  enough 
to  recommend  it  to  their  high  respect  and  diligent  attention;  and  that  it  falls 
not  short  of  his  other  excellent  performances,  which,  as  well  as  his  rare  ac- 
complishments and  conduct  while  alive,  havejdeservedly  gained  him  so  great 
a  fame  and  esteem  among  us."  The  Rev.  John  Barnard,  in  his  "Sketch  of  em- 
inent Ministers  in  N.  E.,"  in  a  letter  to  Dr.  Stiles,  (1  Mass.  Hist.  Coll.  x.  167.) 
says  of  Mr.  Willard,  "He  was  a  hard  student,  of  great  learning  for  that  day, 
of  a  clear  head,  solid  judgment,  excellent  both  in  preaching  and  in  prayer, 
an  exemplary  Christian,  pleasant  in  conversation,  whose  name  is  had  in  re- 
membrance among  us,  and  his  works  praise  him."  His  writings,  especially 
his  Body  of  Divinity,  were  in  high  repute  long  after  his  death.  A  writer 
in  the  Panoplist  for  1806,  on  "the  Neglect  of  the  old  Divines,"  after  men- 
tioning the  great  value  of  the  writings  of  Owen,  Baxter,  Leighton,  Flavel, 
and  Bunyan,  continues  thus,  "Our  own  country  was  by  no  means  deficient, 
even  at  the  early  period  mentioned,  in  divines  of  the  same  general  charac- 
ter. Among  a  variety  of  others,  we  may  distinguish  Willard,  who  has 
illustrated  all  the  capital  topics  of  theology,  with  a  degree  of  sagacity,  judg- 
ment and  learning,  which  entitle  his  name  and  writings  to  affectionate  and 
lasting  veneration."  Catalogues  of  Mr.  Willard's  works  may  be  seen 
in  Eliot  and  Allen. 

Note  22.     Page  15. 

It  is  as  follows.  The  direction.  "These  fore  ye  Revnd.  Mr.  Saml.  Wil- 
lard, Teacher  to  ye  3d.  Church  in  Boston.  To  be  communicated  to  ye 
church."  The  letter.  "Revnd.  Sr.  These  are  only  to  informe  yr.  self  and 
church  of  the  underwritten  Generall  Court's  Ansr.  and  order,  not  doubting 
of  yr.  and  their  obedience  and  complyance  therewith  at  the  time,  re- 
mayning  Your  friend  and  servant.         Ewd.    Rawson,  Secty. 

Boston,  11th,  July  1769. 

At  a  Generall  Court  held  at  Boston,  28th  of  May,  1679:  In  ansr.  to  a 
motion  made  by  some  of  the  Reverend  elders,  that  there  might  be  a  conven- 
ing of  the  Elders  and  messengers  of  the  churches  in  the  form  of  a  Synod, 
fore  the  revisall  of  the  platforme  of  discipline  agreed  upon  by  ye  churches 
1647;  and  what  else  may  appeare  necessary  for  the  preventing  schisms, 
heresies,  profaneness,  and  the  establishment  of  the  churches  in  the  faith 
and  order  of  the  Gospel:  This  Court  doe  approve  of  the  said  motion;  and 
order  their  assembling  for  the  ends  aforesaid,  on  the  second  Wednesday  in 
September  next,  at  Boston.  And  the  Secretary  is  required  to  give  season- 
able notice  hereof  to  the  several  churches.  And  it  is  further  ordered  that 
12 


90 

the  charge  of  this  meeting  shall  be  borne  by  the  churches  respectively. 
By  order  of  the  Court.  Edwd.  Rawson,    Sectry. 

Questions  given  in,  were.  1.  Quest.  What  are  the  evils  that  have  pro- 
voked the  Lord  to  bring  his  judgments  on  New  England?  2.  Quest. 
What  is  to  be  done  that  so  those  evils  may  be  reformed?" — The  request  was 
complied  with  by  this  church.  The  first  church  in  Boston  seems  to  have 
had  some  apprehensions  that  this  Synod  was  designed  to  have  a  bearing  up- 
on them,  and  their  proceedings,  towards  the  Third  Church,  and  in  regard  to 
the  result  of  the  former  Synod,  to  which  they  had  not  conformed  since  the 
call  of  Mr.  Davenport.  They  therefore  acceded  to  this  proposal  in  the  fol- 
lowing terms,  "Aug.  5,  1G79,  Voted  by  ye  Church,  upon  an  order  of  ye 
Generall  Court  to  send  Elders  and  Messengers  to  a  Synod  to  meet  the  2d, 
4th  day  in  Septr.  Tho  we  doe  not  see  light  for  ye  calling  of  a  Synod  att 
this  time,  yett,  yr  being  one  called,  yt  wt  good  there  is  or  may  bee  mo- 
tioned may  bee  encouraged,  and  evill  prevented  by  or  testimony ,  wee  are  wil- 
ling to  send  or  messengers  to  it:  Tho  wtever  is  there  determined,  wee 
looke  upon  and  judge  to  bee  no  further  binding  to  us  yn  the  light  of  God's 
word  is  yxby  cleared  to  or  consciences."   Records  of  the  First  Church,  p.  39. 

Note  23.     Page  16. 

It  is  as  follows.  "June  29,1680.  Ye  church  renewed  covenant,  as  followeth. 
Wee  who,  through  ye  exceeding  riches  of  ye  grace  and  providence  of  God, 
do  continue  to  be  a  church  of  Christ,  being  now  assembled  in  ye  holy  pres- 
ence of  God,  in  the  name  of  ye  Lord  Jesus  Christ,  after  humble  confession 
of  or  manifold  breaches  of  ye  covenant  before  ye  Lord  or  God,  and  earnest 
supplication  for  pardoning  mercy  through  ye  blood  of  Christ,  and  deep  ac- 
knowledgmt  of  or  great  unworthinesse  to  be  owned  to  be  ye  Lord's  cove- 
nant people;  also  acknowledging  or  own  inability  to  keep  covenant  with 
God,  or  to  performe  any  spirituall  dutye,  unlesse  ye  Lord  Jesus  do  enable 
us  thereto  by  his  Spirit  dwelling  in  us;  and  being  awfully  sensible  yt  it  is 
a  dreadfull  thing  for  sinfull  dust  and  ashes  personally  to  transact  with  ye  in- 
finitelye  glorious  majesty  of  heaven  and  earth:  we  do,  in  humble  confidence 
of  his  gracious  assistance  and  acceptance  through  Christ,  each  one  of  us  for 
orselves,  and  joyntly  as  a  church  of  ye  living  God,  explicitly  renew  or  cov- 
enant with  God  and  one  wth  another,  in  maner  and  forme  following,  i.  e. 

We  do  give  up  orselves  to  yt  God  whose  name  alone  is  Jehovah,  Father, 
Son  and  Holy  Ghost,  ye  one  only  true  and  living  God,  and  to  or  blessed  Lord 
Jesus  Christ,  as  or  only  blessed  Savior,  Prophet,  Priest,  and  King  over  or 
souls,  and  only  Mediator  of  ye  Covenant  of  Grace;  promising,  by  ye  helpe 
of  his  Spirit  and  grace,  to  cleave  unto  God  as  or  chiefe  good,  and  to  ye  Lord 
Jesus  Christ  by  faith  and  Gospel-obedience,  as  becometh  his  covenant 
people,  forever. 

We  do  also  give  up  or  offspring  to  God  in  Jesus  Christ,  avouching  ye 
Lord  to  be  or  God  and  ye  God  of  or  children,  and  orselves  with  or  children 
to  be  his  people;  humbly  adoring  ye  grace  of  God,  yt  we  and  or  offspring 
with  us  may  be  looked  upon  to  be  ye  Lord's. 

We  do  also  give  up  orselves  one  to  another  in  ye  Lord,  and  according  to 
ye  will  of  God;  freely  covenanting  and  binding  orselves  to  walke  together 
as  a  right  ordered  congregation  and  church  of  Christ,  in  all  ye  wayes  of  his 
worship,  according  to  ye  holy  rules  of  ye  word  of  God,  promising,  in 
brotherlye  love,  to  watch  over  one  another's  soules  faithfully,  and  to  sub- 
mit orselves  to  ye  discipline  and  governmt  of  Christ  in  his  Church,  and 
duly  to  attend  all  those  ordinances  which  Christ  hath  instituted  in  his 
Church,  and  comanded  to  be  attended  by  his  people,  according  to  ye  order 
of  ye  Gospel,  and  degrees  of  comunion  unto  which  we  have  attained,  not 
resting  in  measures  attained,  but  pressing  after  all. 

And  whereas  the  Messengers  of  those  churches  who  have  met  together 
in  ye  name  of  Christ,  to  enquire  into  ye  reason  of  God's  controversye  with 
his  people,  have  taken  notice  of  many  provoking  evils  and  procuring  causes 
of  ye  judgments  of  God  upon  N.  E.;  so  farre  as  we,  or  any  one  of  us,  have 
bin  guilty  of  provoking  God  by  any  sin  therein  discovered  to  us,  we  desire 
from  or  hearts  to  bewaile  it  before  ye  Lord,  and  humbly  to  entreat  for  par- 
doning mercy  for  ye  sake  of  ye  blood  of  ye  everlasting  covent.;  and  as  an 
expedient  to  reformation  of  those  evils,  or  wtsoever  else  have  provoked  ye 


91 

eyes  of  God's  glory  among  us,  we  do  freely  engage  and  promise  a9  in  ye 
presence  of  God, 

First,  yt  we  will  (Christ  helping)  endcavr,  every  one  of  us,  so  to  forme  or 
heart  and  life,  by  seeking  to  mortify e  all  or  sins,  and  laboring  to  walk© 
more  closelye  with  God  than  ever  yet  we  have  done;  and  will  continue  to 
worship  God,  in  publick,  private,  secret,  and  this  without  formality  or  hy- 
pocrisye;  and  more  fully  and  faithfully  than  heretofore  to  discharge  all  cov- 
enant dutyes  one  to  another  in  church  comunion. 

Secondly,  to  walke  before  God  in  or  houses  wth  a  perfect  heart;  and  yt 
we  will  uphold  ye  worship  of  God  therein  continually,  according  as  he  in 
his  word  doth  require,  both  in  respect  of  prayer  and  reading  of  ye  Scrip- 
tures, yt  so  ye  word  of  God  may  dwell  richly  in  us;  and  will  do  what  in  us 
lyes  to  bring  up  or  children  for  Christ,  yt  they  may  become  such  as  they 
yt  have  ye  Lord's  name  put  upon  them  by  a  solemn  dedication  to  God  in 
Christ  ought  to  be;  and  will  therefore,  (as  need  shall  be)  catechise,  exhort 
and  charge  ym,  to  fear  ye  Lord,  and  endeavr  to  set  an  holy  example  before 
ym,  and  be  much  in  prayer  for  yr  conversion  and  salvation. 

Thirdly,  to  endeavr  to  be  pure  frm  ye  sins  of  ye  times,  especially  those 
sins  which  have  bin  by  ye  late  Synod  solemnly  declared  and  evidenced  to 
be  ye  evils  yt  have  brought  ye  judgmts  of  God  up  N.  E.;  and  in  or  place 
to  endeavr  the  suppression  thereof,  and  be  carefull  so  to  walke  as  yt  wee 
may  not  give  occasion  to  others  to  sin  or  speake  evill  of  or  holy  profession. 

Now,  yt  we  may  observe  and  keep  ys  sacred  covenant,  and  all  ye  branch- 
es of  it,  inviolable  forever,  we  desire  to  deny  orselves  and  depend  wholly 
upon  ye  power  of  ye  eternall  Spirit  of  grace,  on  ye  free  mercy  of  God,  and 
merit  of  Christ  Jesus;  and  where  we  shall  faile,  there  to  waite  upon  ye  Lord 
Jesus  for  pardon,  acceptance  and  healing,  for  his  name's  sake. 

This  covenant  was  solemnly  acknowledged  and  engaged  in  by  the  whole 
church,  June  2d,  1680." 

Note  24.     Page  1G. 

In  the  letter  to  the  Bishop  of  London,  already  referred  to  in  note  (w)  p.  8, 
after  the  statement  there  quoted  respecting  the  dissentions  between  the 
First  and  the  Third  Churches,  he  proceeds,  "But  now,  heering  of  my  pro- 
posals for  ministers  to  be  sent  over,  (for  they  have  very  good  correspond- 
ancy  with  some  of  the  clarks  of  the  Council,)  they  are  joyned  together, 
about  a  fortnight  ago,  and  pray  to  God,  to  confound  the  devices  of  all  who 
disturbe  their  peace  and  liberties."  And  in  other  parts  of  the  letter  he  says, 
"In  my  attendance  on  your  Lordship,  I  often  expressed  that  some  able  min- 
isters might  be  appoynted  to  performe  the  offices  of  the  Church  with  us. 
The  maine  obstacle  was,  how  they  should  be  ma'netayned.  I  did  formerly, 
and  doe  now  propose,  that  a  part  of  that  money  sent  over  hither  and  pre- 
tended to  be  expended  amongst  the  Indians,  may  be  ordered  to  goe  towards 
that  charge."  "Since  we  are  heere  immediately  under  your  Lordship's 
care,  I  with  more  freedom  press  for  able  and  sober  ministers,  and  we  will 
contribute  largely  to  their  maintenance;  but  one  thing  will  mainely  helpe, 
when  no  marriages  hereafter  shall  be  allowed  lawfull  but  such  as  are 
made  by  the  ministers  of  the  Church  of  England."  Hutchinson's  Collec- 
tion, pp.  532,  531,  533. 

Note  25.    Page  17. 

"The  following  extracts,"  says  the  historian  of  the  First  Church  (p.  130.) 
"which  are  copied  exactly  from  her  records,  will  shew  the  formal,  cautious, 
yet  frank  and  generous  manner,  in  which  the  reconciliation  was  begun  and 
completed. 

"At  a  meeting  of  the  First  Church  in  Boston,  Apr.  23,  1682. 

"A  motion  to  the  South  Church. 

"Question.  Whether  you  be  willing,  keeping  the  rule  in  its  intireness, 
and  not  revoking  your  testimony  thereto,  with  that  rule  of  church  order, 
"which  we  have  proposed  assent  unto,  and  is  published,  as  the  judgment  of 
the  churches  of  Newengland  platform  of  discipline,  Chapt.  13th  throughout, 
to  forgive  and  forget  all  offences,  as  respecting  ourselves,  that,  we  judge, 
have  justly  been  taken  at  our  dissenting  brethren? 


92 

"Supposing  this  pass  in  the  Old  Church. 

"Question.  Will  it  not  be  expedient,  that  it  be  lovingly  presented  to  the 
dissenting  brethren,  and  that  society,  by  a  meet  person  or  persons,  and  that 
they  be  desired  to  signify  by  writing  their  approbation  of  that  rule,  and, 
judging  any  deviation  from  it  to  be  irregular,  and,  if  the  return  be  accepta- 
ble, that  it  will  be  recorded  by  both,  in  memory  of  an  happy  issue  of  that 
uncomfortable  and  long  breach,  and  the  beginning  of  our  desired  peace, 
which  the  Lord  grant.     Amen. 

"Voted  in  the  affirmative  together." 

"Letter  from  the  Third  Church  in  Boston  in  return  to  the  above  motion." 

"Worshipful,  reverend,  and  beloved. 

"As  we  cannot  but  with  grief  acknowledge  the  great  evil  that  there  is  in 
divisions,  from  the  sad  experience  which  we  have  had  of  the  dangerous  in- 
fluence which  the  distance  betwixt  you  and  us  hath  had  in  this  land,  so  we 
desire  heartily  to  acknowledge  the  goodness  of  God  in  according  your  hearts 
to  look  towards  a  pacification,  and  with  thankfulness  to  adopt,  at  your 
hands,  the  kind  tender  of  reconciliation  made  unto  us,  to  the  furthering 
whereof  God  forbid  that  we  should  wilfully  put  any  obstruction;  we  rather 
desire  to  put  all  the  hands  we  have  to  the  accepting  of  it;  as  being  sensible 
of  the  truth  of  what  is  intimated,  2  Sam.  ii.  26.  That  'if  the  sword  devour 
forever,  it  will  be  bitterness  in  the  end.' 

"As  for  the  condition  of  accommodation,  which  hath  been  presented  to  us 
from  yourselves  by  the  worshipful  Samuel  Howell,  esq.  and  the  Reverend 
Mr.  Allen,  we  are  fully  and  freely  ready  to  subscribe  it.  And,  as  we  have 
publickly,  and  particularly  in  the  last  synod,  acknowledged  the  platform  of 
church  discipline,  which  was  agreed  upon  by  the  elders  and  messengers  of 
the  churches,  to  be  for  the  substance  of  it  orthodox,  so  we  do  now  in  particu- 
lar approve,  what  we  do  believe,  the  thirteenth  chapter  of  that  book  through- 
out to  be  according  to  rule  and  the  mind  of  God  in  his  word,  respecting  the 
case  therein  treated  of,  and  that  any  deviation  therefrom  is  irregular,  and 
wherein  any  of  our  sinful  infirmities  have  been  grievous  to  all  or  any  of 
your  church,  we  ask  forgiveness  both  of  God  and  of  yourselves;  and  desire 
daily  to  pray,  'What  we  know  not  teach  thou  us,  and  if  we  have  done 
amiss,  we  will  do  so  no  more.'  For  ourselves  we  are  heartily  content,  that 
all  things,  wherein  we  judge  ourselves  to  have  been  aggrieved  cease  [and] 
be  buried  in  oblivion. 

"The  God  of  grace  direct  you  to  a  good  and  happy  issuing  of  the  great 
affair,  which  you  have  so  candidly  begun,  and  cover  all  the  failings  of  his 
people  under  the  robe  of  Christ's  righteousness,  granting  unto  us  all  the 
blessings  of  the  gospel  of  peace,  and  to  yourselves  the  blessedness  of  peace- 
makers! 

"So  pray,  worshipful,  reverend,  and  beloved,  your  brethren  in  the  lord 
Jesus  Christ,  SAMUEL  WILLARD, 

in  the  name  and  with  the  free  and  full  vote 
of  the  brethren  of  the  third  gathered  church 
in  Boston. 


To  the  Rev.  Mr.  James  Mle.n,  teacher,  and 
Mr.  John  Wiswall,  ruling  elder,  of  the 
first  gathered  church  in  Boston.     These, 


To  be  communicated  to  the  church. 


"Letter  from  the  First  Church  in  Boston  to  the  Third. 

"At  a  meeting  of  the  First  Church  of  Christ  in  Boston,  May  7,  1682. 

"Honoured,  worshipful,  reverend,  beloved  in  the  Lord. 

"We  have  received  your  return  by  the  worshipful  Mr.  John  Hull,  esquire, 
and  the  Reverend  Mr.  Samuel  Willard,  to  our  motion  to  hear,  wherein  you 
express  your  thankful  reception  and  full  concurrence  with  the  condition  of 
accommodation  therein  mentioned,  which  we  declare  to  be  acceptable  to  us. 
And,  wherein  our  sinful  infirmities  have  been  grievous  to  you  or  any  of 
your  church,  we  mutually  ask  forgiveness  of  God  and  you.  And  desire  all 
offences  we  judge  have  been  given  us,  may  be  forgiven  and  forgotten,  de- 
siring to  forgive  others,  even  as  we  believe  God  for  Christ's  sake  hath  for- 
given us. 

"And  we  further  entreat,  that  both  oxir  motion  and  your  return  and  this 
conclusion  may  be  recorded  with  you,  as  it  shallbe  with  us,  in  memory  of  a 
happy  issue  of  our  uncomfortable  dispute  and  the  way  of  our  peace. 


93 

"Now  the  God  of  peace,  that  brought  again  from  the  dead  our  lord  Jesus 
Christ,  that  great  shepherd  of  the  sheep,  by  the  blood  of  the  everlasting 
covenant,  make  you  perfect  in  every  good  work  to  do  his  will,  working  in 
you  that  which  is  most  well  pleasing  in  liis  Bight, 

"So  pray,  honoured,  reverend,  beloved,  your  brethren  in  the  faith  and 
fellowship  of  the  gospel,  JAM  IIS  ALLEN. 

JOHN  WISWALL. 

"With  the  full  and  unanimous  consent  uf  the  brethren." 

The  author  of  the  Magnalia  adds  to  his  account  of  the  reconciliation 
quoted  in  the  sermon,  "The  two  churches,  however,  continued  still  their 
various  dispositions  to  the  propositions  of  the  Synod  [in  regard  to  baptism 
and  church  membership];  and  it  is  well  known  that  the  example  of  Boston 
has,  from  the  beginning,  as  the  prophets  once  intimated  of  Jerusalem,  had 
no  small  efficacy  upon  all  the  land."  Book  5,  p.  83.  The  First  Church  at 
last,  however,  it  appears  from  their  records,  p.  120,  voted,  March  3,  1730,31, 
to  conform  to  "the  general  practice." 

Note  26.  Page  17. 
How  Mr.  RatclifFe  was  supported  I  have  not  learned.  The  following  pro- 
posal on  that  subject,  in  a  letter  from  Randolph  to  the  Archbishop  of  Can- 
terbury written  during  Mr.  Dudley's  presidency,  shews  the  views  and 
wishes  of  the  men  then  in  power.  "Of  the  president  and  eighteen  men- 
bers  of  the  Council,  there  is  only  myself,  since  Mr.  Mason's  departure  for 
England,  that  is  of  the  church  of  England.  It  was  never  intended  that  the 
charge  should  be  supported  by  myself  and  some  few  others  of  our  commu- 
nion. I  humbly  represent  to  your  Grace,  that  the  three  Meeting-houses  in 
Boston  might  pay  twenty  shillings  a  week  each,  out  of  their  contributions, 
towards  defraying  of  our  church  charges,  that  sum  being  less  per  annum  than 
each  of  their  ministers  receive.  Thus  much  relating  to  the  affairs  of  our 
church."     Hutch,  i,  350,  note. 

Note  27.    Page  18. 

The  time  of  the  Governor's  ceasing  to  occupy  the  South  Meeting  House 
is  no  where  mentioned,  so  far  as  I  have  learned.  I  conclude  that  he  occu- 
pied it  till  his  deposition,  in  April  1680,  because  I  find  notices  of  his  using 
it  when  in  town  till  near  that  time;  and  it  appears  (Snow's  Hist,  of  Boston, 
p.  102)  that  the  first  house  erected  here  for  Episcopal  worship  was  finished 
about  July  in  that  year. 

The  authority  for  the  statements  in  relation  to  this  tyrannical  proceed- 
ing is  the  journal  of  Judge  Sewall.  It  will  be  interesting  to  the  reader 
to  peruse  his  notices  of  those  transactions.  They  are  as  follows.  "1686, 
Wednesday  May  26.  Mr.  RatclifFe  ye  minister  waits  on  ye  Council. 
Mr.  Mason  and  Randolph  propose  yt  he  may  have  one  of  ye  three 
houses  to  preach  in.  That  is  denyed;  and  he  is  granted  the  east  end  of  ye 
Town  House,  where  the  Deputies  used  io  meet,  until  those  who  desire  his 
ministry  shall  provide  a  fitter  place."  "Sabbath  Deer.  10,"  [mentions  Sir 
Edmund  A ndros' arrival  in  the  harbor.]  "Monday,  Dec.  20th."  [describes 
the  Governor's  landing,  publishing  his  commission,  swearing  the  Council, 
&c.  Then  adds,]  "It  seems  speaks  to  ye  ministers  in  the  Library  abt. 
accomodation  as  to  a  Meetinghouse,  yt  might  so  contrive  the  time  as  one 
house  might  serve  two  assemblies."  "Tuesday  Deer.  21.  There  is  a  meet- 
ing at  Mr.  Allen's  of  ye  ministers  and  four  of  each  congregation,  to  con- 
sider what  answer  to  give  to  ye  Govr.;  and  'twas  agreed  yt  could  not 
with  a  good  conscience  consent  yt  our  Meetinghouses  should  be  made  use 
of  for  ye  Comonprayer  worship."  "Deer.  22.  In  ye  evening  Mr.  Mather 
and  Willard  thorouly  discoursed  his  Excellency  about  ye  Meetinghouses, 
in  great  plainess,  shewing  they  could  not  consent.  This  was  at  his  lodging 
at  Madame  Taylor's.  He  seems  to  say  will  not  impose."  "March  23. 
The  Govr.  sends  Mr.  Randolph  for  the  keys  of  our  Meetingh.,  that  may 
say  prayers  there.  Mr.  Eliot,  Frarye,  Oliver,  Savage,  Davis  and  myself 
wait  on  his  Excellency,  shew  that  ye  land  and  House  is  ours,  and  that  we 


94 

can't  consent  to  part  with  it  to  such  use;  exhibit  an  extract  of  Mrs.  Nor- 
ton's deed,  and  how  'twas  built  by  particular  persons,  as  Hull,  Oliver,  £100 
a  piece,  &c."  "Friday  March  25, 1687.  The  Govr.  has  service  in  ye  South 
Meetinghouse.  Godm*  Needham,  tho'  had  resolved  to  the  contrary, 
was  prevailed  upon  to  ring  ye  bell  and  open  ye  door,  at  the  Governour's 
command;  one  Smith  and  Hill,  joinor  and  shoemaker,  being  very  busy 
about  it.t  Mr.  Jno.  Usher  was  there,  whether  at  ye  very  beginning  or  no 
I  can't  tell."  "March  29.  N.  Last  sabbath  day,  March  27,  Govr.  and  his 
retinue  met  in  our  Meetingh.  at  eleven;  broke  off  past  two,  bee.  of  ye 
sacrament  and  Mr.  Clark's  long  sermon,  though  we  were  apointed  to 
come  half  hour  past  one;  so  'twas  a  sad  sight  to  see  how  full  ye  street 
was  with  people  gazing  and  moving  to  and  fro,  bee.  had  not  entrance  into 
ye  house."  "Monday,  Apr.  4.  In  ye  even.  Mr.  Willard,  Eliot,  Frary  and 
self  have  great  debate  about  our  meeting  for  the  Lord's  Supper."  "Tues- 
day May  10.  Mr.  Bullivant  having  been  acquainted  that  May  15th  was 
our  sacrament  day;  he  wrote  to  Mr.  Willard,  that  he  had  acquainted  those 
principally  concerned,  and  'twas  judged  very  improper  and  inconvenient 
for  the  Govr.  and  his  to  be  at  any  other  house,  it  being  Whitsunday,  and 
they  must  have  ye  communion;  and  yt  'twas  expected  should  leave  off  by 
12,  and  not  return  again  till  they  rung  ye  bell,  that  might  have  time  to 
dispose  of  ye  elements.  So,  remembering  how  long  they  were  at  Easter, 
we  were  afraid  'twould  breed  much  confusion  in  the  afternoon,  and  so,  on 
Wednesday,  concluded  not  to  have  our  sacrament,  for  saw  'twas  in  vain  to 
urge  their  promise."  "Wednesday  June  1.  A  private  fast  of  the  South 
Chh.  was  kept  at  our  house.  Mr.  Willard  pray'd  and  preach'd  in  ye  morn. 
Mr.  Cotton  Mather  pray'd  first  in  ye  afternoon;  Mr.  Moody  preach'd  and 
pray'd.  Mr.  Willard  dismiss'd  with  a  blessing.  Mr.  Willard's  text,  Deut. 
32.  36.  For  the  Lord  shall  judge  his  people,  &c.  Mr.  Moody's  text,  Ps.  46. 
10.  Be  still,  &c.  Occasion  of  the  fast  was  ye  putting  off  of  ye  sacra- 
ment ye  last  term,  and  the  difficult  circumstances  our  Chh.  in  above 
others,  regarding  the  Chh.  of  England's  meeting  in  it."  "Sabbath  June 
12.  Lord's  Super  at  ye  South  Chh.  But  Chh.  of  England  go  not  to  any 
other  house:  yet  little  hindrance  to  us,  save  as  to  ringing  the  first  bell,  and 
straitning  ye  deacons  in  removal  of  ye  table."  "Octr.  16.  Had  ye  sacra- 
ment to-day  at  ye  North  Chh.  Mr.  Ratcliffe  also  had  ye  sacrament,  and 
sent  to  Mr.  Willard  yesterday  to  leave  off  sooner;  to  which  Mr.  Willard 
not  consenting,  Govr.  sent  for  him  in  ye  night."  "Friday  Febr.  10, 
1687,  8.  Between  4  and  5  I  went  to  ye  funeral  of  ye  Lady  Andros,  having 
been  invited  by  ye  Clark  of  ye  South  Company.  Between  7  and  8, 
(lychnsi  illuminating  ye  cloudy  air)  the  corpse  was  carried  into  the  herse 
drawn  by  six  horses,  the  soldiers  making  a  guard  from  ye  Governour's 
house  down  ye  Prison  lane  to  ye  South  MHouse;  there  taken  out  and 
carried  in  at  ye  western  dore,  and  set  in  ye  alley  before  ye  pulpit,  with  six 
mourning  women  by  it.  House  made  light  with  candles  and  torches. 
Was  a  great  noise  and  clamour  to  keej)  people  out  of  ye  House,  yt  might 
not  rush  in  too  soon.  I  went  home.  The  ministers  turn'd  in  to  Mr. 
Willard's."  "Satterday,  Apr.  14.  Mr.  West  comes  to  Mr.  Willard  from  ye 
Govr.  to  speak  to  him  to  begin  at  8  in  ye  morn.,  and  says  this  shall  be  ye 
last  time,  they  will  build  a  house.  We  begin  about  half  past  8,  yet  the 
people  come  pretty  roundly  together.  'Twas  Easter-day,  and  the  Lord's 
Super  with  us  too."  "June  25.  Mr.  Topliff  and  Mr.  Grecian  goe  to  his 
Excellency,  and  expostulat  with  him  about  his  design  of  meeting  first  on 
sabbath-days  in  our  Meetinghouse,  Satterday  June  23.  Capt.  Frary  and  I 
goe  to  his  Excellency  at  ye  Secretarie's  office,  and  there  desir'd  j't  he 
would  not  alter  his  time  of  meeting,  and  yt  Mr.  Willard  consented  to  no 


*  Goodman  was  used  as  Mr.  is  now. 

t  Hutchinson,  referring  to  this  proceeding  of  Andros  (i.  356.)  says,  "He  threatened  to  shut 
up  the  doors  if  he  was  refused,  arid  to  punish  any  man  who  gave  two  pence  towards  the 
support  of  a  nonconformist  minister."  This  latter  threat  and  other  things  of  a  similar 
character,  it  seems,  were  not  wholly  without  influence,  for,  says  Hutchinson  in  a  note  p. 
357,  "Mr.  Willard  writes  to  Mr.  Mather  (then  in  England)  July  10, 1688,  'Discouragements 
upon  the  hearts  of  the  ministers  increase,  by  reason  that  a  liceucious  people  take  the  advan- 
tage of  a  liberty  to  withhold  raaintinance  from  them.'  " 

J  Lychnus,  a  lamp. 


95 

such  thing,  neither  did  he  consent,  that  'twas  in  his  power  so  to  doe.  Mr. 
West  said,  lie  went  not  to  ask  l\lr.  Willard  leave.  His  Excellency 
ask'd  who  the  House  belong'd  to.  We  told  him  ye  title  to  ye  House  was 
on  record.  His  Excel,  turn'd  to  Mr.  Graham,  and  sd .,  Mr.  Attorney,  we 
will  have  yt  looked  into.  Govr.  sd.  if  Mr.  Willard  not  ye  parson,  so  great 
an  assembly  must  be  considr'd.  We  sd.  he  was  master  of  the  assembly, 
but  had  no  power  to  dispose  of  ye  House;  neither  had  others,  for  the  deed 
expressed  the  use  'twas  to  be  put  to.  Govr.  complaint!  of  our  long 
staying  sabbath-day  senight;  sd.  'twas  the  Lord's  Super,  and  had  promised 
to  go  to  some  other  House  on  such  dayes.  Mr.  Randolph  sd.  we  knew  of 
no  such  promise;  and  the  Govr.  seem'd  angry,  and  said  he  would  not  so 
break  his  word  for  all  the  Massachusetts  colony;  and  therefore,  to  avoid 
mistakes,  must  give  in  writing  what  we  had  to  say.  We  answered,  Mr. 
Randolph  brought  not  any  writing  to  those  he  spake  to.  Govr.  sd.  we 
went  off  from  ye  Old  Chh.  against  ye  governmt,  and  the  land  ye  House 
stood  on  was  bought  clandestinely,  and  yt  one  should  say  he  would  defend 
ye  work  with  his  company  of  soldiers.  Mention'd  folks  backwardness  to 
give,  and  the  unreasonableness,  because  if  any  stinking,  filthy  thing  were 
in  the  House,  we  would  give  something  to  have  it  carried  out;  but  would 
not  give  to  build  them  an  House.*  Said,  came  from  England  to  avoid 
such  and  such  things,  therefore  could  not  give  to  set  ym  up  here;  and  ye 
Bishops  would  have  thought  strange  to  have  been  ask'd  to  contribute 
towards  setting  up  ye  New-England  Churches.  Govr.  said,  God  willing, 
they  would  begin  at  eight  in  the  morning,  and  have  done  by  nine.  We  sd. 
'twould  hardly  be  so  in  ye  winter.  Mr.  Graham  sd.,  if  they  had  ye  service 
by  candle  light,  what  was  that  to  any;  and  yt  ye  service  appointed  by  ye 
Chh.  for  morning  could  not  be  hd.  after  noon,  Sabbath  June  24.  They 
have  done  before  nine  in  ye  morn.,  and  about  quarter  after  one  in  ye 
afternoon:  so  we  have  very  convenient  time.  July  1.  Govr.  takes  his  old 
time  agin,  after  our  coming  out,  and  Sir  Wm.  Phips'  chaplain  preaches. 
We  were  a  little  hurried  and  disappointed  in  ye  morning,  ye  bell  ringing 
about  quarter  before  nine."  "Satterday,  Octr.  27.  His  Excellency  goes  off 
to  Charlestown,  and  so  to  Dunstable."  "Oct.  28.  Lord's  Super  at  ye 
South  Chh.  N.  It  seems  ye  Govr.  took  Mr.  Ratcliffe;  so  met  not  at  all 
distinct  in  our  House  this  day.  Several  of  them  with  vis  in  ye  afternoon." 
[Nov.  22,  1688.  Judge  Sewall  sailed  for  England,  where  he  remained  till 
after  the  deposition  of  Andros.] 

Note  28.  Page  20. 
The  quotations  in  the  account  I  have  given  of  Mr.  Pemberton,  are  from 
the  funeral  sermons  by  Dr.  Sewall  and  Dr.  Coleman,  and  Eliot's  and 
Allen's  Biographical  Dictionaries.  He  married,  June  12,  1701,  "Mrs.  Mary 
Clark,"  who  survived  him,  and  afterwards  married  Mr.  Henry  Lloyd  of 
Long  Island,  father  of  Dr.  James  Lloyd  of  Boston.  Mr.  P.  left  four 
children,  three  sons  and  one  daughter,  descendants  of  whom  are  now 
living,  some  of  them  members  of  the  Old  South  Church. — Judge  Sewall's 
account  of  the  ordination  of  Mr.  Pemberton  is  as  follows.  "Wednesday 
Augt.  28,  1700.  Mr.  E.  Pemberton  is  ordained.  He  preached.  Then  Mr. 
Willard  preached.  Mr.  Willard  gave  ye  charge.  He,  Mr.  I.  Mather  and 
Mr.  Allen  laid  on  hands.  Mr.  I.  Mather  gave  the  Right-hand  of  fellow- 
ship. Mr.  Wigglesworth  and  Mr.  Torry  were  in  ye  pulpit;  Mr.  Hubbard  of 
Ipswich  and  many  ministers  below.  A  very  great  assembly.  All  was  so 
managed  as,  I  hope,  does  bode  well,  that  the  blessing  of  God  will  accom- 
pany him  and  us." — Judge  Sewall's  account  of  the  last  sickness,  death  and 
burial  of  Mr.  Pemberton  is  as  follows.     "1716-17,  Feb.  8.  Mr.  Pemberton 


*  The  Governor  probably  intended  this  remark  as  a  hit  at  Judge  Sewall,  in  allusion  to  a 
transaction  thus  narrated  in  his  journal  under  a  previous  date.  "March  28,  1688,  Capt. 
Davis  spake  to  me  for  land  to  set  a  Chh.  on.  I  told  htm  could  not,  would  not  put  Mr. 
Cotton's  land  to  such  an  use,  and  besides  'twas  entailed.  After,  Mr.  Randolph  saw  me, 
and  had  me  to  his  house,  to  see  the  landscps  of  Oxford  Colleges  and  halls:  left  me  with  Mr. 
Ratcliffe,  who  spake  to  me  for  land  at  Cotton  Hill  for  a  Chh.  wh.  were  going  to  build.  I 
told  him  I  could  not;  first,  because  I  would  not  set  up  that  which  ye  people  of  N.  E.  came 
over  to  avoid,  2dly,  ye  land  was  entail'd.  In  after  discourse  I  mention'd  chiefly  the  cross 
in  baptism,  and  holy  dayes." 


96 

is  very  sick.  I  visited  him  in  his  little  bedroom  next  the  study."  "Feb. 
11.  A  number  of  the  church  meet  at  Mr.  Sewall's,  and  pray  for  Mr.  Pem- 
berton.  Mr.  Wadsworth,  Dr.  Cotton  Mather,  Mr.  Colman,  Mr.  Webb,  Mr. 
Cooper,  Mr.  Sewall  in  the  west  room.  Ps.  41.  1 — 4.  sung."  "Feb.  13, 
Susan  brings  word  yt  Mr.  Pemberton  had  a  good  night,  was  much  better, 
Yet,  after  noon,  am  sent  for  to  him  as  approaching  his  end.  "When  come, 
was  finishing  his  will.  Then  I  went  in  to  him.  He  called  me  to  sit  down 
by  him,  held  me  by  ye  hand,  and  spake  pertinently  to  me,  tho'  had  some 
difficulty  to  hear  him.  Mr.  Sewall  pray'd  fervently;  and,  quickly  after,  he 
expired,  bolster'd  up  in  his  bed,  about  three  quarters  past  3  afternoon,  in 
the  best  chamber.  The  Lord  sanctify  it  to  me  and  all."  "Feb.  18.  Mr. 
Pemberton  is  buried,  between  4  and  5,  in  Mr.  Willard's  tomb.  Bearers,  Mr. 
John  Leverett  President,  Dr.  Cotton  Mather,  Mr.  Wadsworth,  Colman, 
Mr.  Sewall,  Webb,  Dr.  Increase  Mather." — A  list  of  Mr.  Pemberton's 
publications  may  be  seen  in  Allen's  Biograph.  Diet. 

Note  29.  Page  21. 
The  votes  of  the  South  Church  making  the  offer  of  the  House,  &c.  to 
the  First  Church  at  this  time,  are  not  preserved  in  the  records  of  the 
former.  They,  and  the  letter  which  communicated  them,  were,  however, 
entered  on  the  records  of  the  First  Church,  where  they  remain,  p.  102. 
They  are  as  follows. 

"Boston,  October  12,  1711. 

"Reverend  Gentlemen, 

"The  church  of  Christ,  which  I  stand  related  to,  having  considered  the 
present  dispersion  of  your  flock,  through  the  holy  hand  of  God,  in  the  late 
desolation  of  their  meeting-house,  thought  it  a  proper  and  necessary  ex- 
pression of  their  christian  love  and  regards,  to  yourselves  and  flock,  to  pass 
the  votes,  a  copy  of  which  I  now  send  you,  according  to  their  desire, 
which  you  may  communicate  to  your  church,  if  you  think  proper.  The 
votes  were  passed  with  the  greatest  unanimity  and  readiness.  It  will  be  to 
the  last  degree  pleasing  to  us  to  have  the  advantage  of  your  gifts  and 
graces  in  every  article  desired.  The  last  vote,  which  invites  you  to  ad- 
minister the  special  ordinances  with  us,  in  your  turns,  we  hope,  will  be 
agreeable  to  your  church;  for  sure  we  are,  it  is  a  point  of  fellowship  justi- 
fiable by  the  first  and  strictest  principles  of  these  churches. 

"The  allwise  God  has  holy  ends,  which  he  is  carrying  on  by  the  present 
dark  dispensation  your  people  are  under;  and,  if  it  may  but  be  serviceable 
to  advance  the  spirit  of  unity  among  these  churches  of  Christ  in  this  town, 
whereby  we  shall  be  better  qualified  for  the  society  of  the  assembly  of  the 
first  born  above,  we  shall  all  have  reason  to  bless  and  adore  the  holy  provi- 
dence of  heaven. 

"May  our  gracious  God  speedily  and  peaceably  repair  your  desolations, 
building  up  and  beautifying  your  church  with  greater  measures  of  his  Holy 
Spirit;  may  all  under  your  charge  be  your  crown  and  joy  in  the  day  of 
Christ.  This,  reverend  brethren,  shall  always  be  the  prayer  of  your  affec- 
tionate brother,  EBENEZER  PFMBERTON. 

"At  the  meeting  of  the  church  in  the  south  part  of  Boston,  October  7th, 
it  was  voted,  that  the  Rev.  Mr.  Bridge  and  Mr.  Wadsworth,  pastors  of  the 
First  Church  in  Boston,  be  desired,  during  the  present  dispersion  of  their 
flock,  to  carry  on  alternately  one  half  of  the  work  of  preaching  in  this  con- 
gregation. 

"That  the  deacons  of  this  church  make  the  same  weekly  allowance  to 
them  for  this  service,  that  they  do  to  our  own  pastor. 

"That  the  Rev.  Mr.  Bridge  and  Mr.  Wadsworth  be  desired  also  to  take 
their  turns  in  the  administration  of  baptism  and  the  Lord's  supper  with  us. 

EBENEZER  PEMBERTON." 

Note  30.  Page  21. 
For  accounts  of  this  distinguished  and  truly  excellent  man  the  reader  is 
referred  to  Eliot  and  Allen,  and  to  Mr.  Prince's  funeral  sermon.     He  was  a 
son  of  Henry  Sewall,  who  came  to  this  country  in  1634,  and  made  a  plan- 


97 

tat  ion  at  Newbury.     Samuel  was  graduated  al   Harvard  College  in   1671, 
where  lie  continued  to  reside   for  some  time  after,  studying  theology.     It 
appears  from  his  journal  that  lie  preached  a  few  times,  and  was  invited  to 
\\  oodbridge,  a  town   in  New  Jersey  which   had   been  settled  by  emigrants 
from  Newbury,  to  become  their  minister;  but  he  was,  says  .Mr.  Prince,  "by 
the  call  of  Providence,  diverted   from  the  service  of  the  Christian  taberna- 
cle."    By  his   marriage,  to   the   only   child  of  Mr.  John   Hull,  he  obtained 
an  ample  fortune,  which,   with   his  civil  influence,  Mr.  Prince  says,  he 
employed   "for  the  glory  of  God   and   the  advantage  of  men."     He    was 
chosen   an   Assistant,  and  therefore,  ex  officio,  judge  of  the  superior  Court, 
in  1684,  and  continued  in  those   offices  till  the  new  government  was  insti- 
tuted in   1080".     In  1092  he  was  appointed   in   the   new  charter  one  of  the 
Council,  in  which  station  he  continued   till  1725.     He  was  made  one  of  the 
judges  in  1692,  and  chief  justice  in  1718,  of  the  Superior  Court,  and  judge 
of  probate  for  Suffolk  in  1715.     These  offices  he  resigned  in  1728.    He  was 
••eminent  for  piety,  wisdom  and  learning;"  and  "in  all  the  relations  of  life 
he  exhibited   the    Christian  virtues,  and  secured  universal  respect."     "lie 
was  constant  in  his  attendance  on  public  Worship,"  and  on  private  religious 
meetings,  and  on  the  duties  of  family  and  secret  devotion.     He   was  dis- 
tinguished in   his    day   for    his    compassion  towards    the   Indians  and    the 
Negroes.     As  one  of  the   Commissioners  for  the  Society  in  England  for 
Propagating  the  Gospel,  he  exerted  himself  much  for  the  promotion  of  the 
Christianizing  of  the   Natives,  whom,  he   was  somewhat    inclined  to  be- 
lieve descendants  of  the   Ten  tribes.     Of  his   own   substance,  he  built  the 
praying  Indians   (at  Natick,  I   believe)   a   House  of  worship,   which  gave 
Cotton  Mather,  in   his   Magnalia,  occasion  to  apply  to  him  the  words  of  the 
Elders  of  the  Jews  concerning  the  centurion,  John  7.  5.  "He  loveth  our 
nation,  and   hath  built  us  a  synagogue."     He  uniformly  espoused  the  cause 
of  the  Indians  in  the  Council,  when  the  government  seemed  ready  hastily 
or  unjustly  to  make  war  against  them,  or  to  carry  any  oppressive  measure 
in  relation  to  them  into  effect;*    and  they  are  often  mentioned,  in   the 
records  of  his  private  fasts,  as  subjects  of  his  prayers.     He  reprobated  the 
practice   of   enslaving  Negroes,  and,  some   time  between   1700  and    1710, 
published  a  book  or  pamphlet,  entitled  "The  Selling  of  Joseph,"  in  which 
he  advocated  the  rights  of  this  much  abused  portion  of  our  race.     He  also 
published  "An  Answer  to  Queries  respecting  America,  1600;    Proposals 
touching  the   Accomplishment   of  the   Prophecies,  4to.   1713;    and  Phae- 
nomina  Apocalyptica,  &c,  or  a  description  of  the  new  heavens  and  the 
new  earth,  4to.  2d.  edit.  1727. — He  made  a  profession  of  religion  July  8, 
1677;  joining  the   South  Church,  of  which  he  continued  a  member,  and 
"one  of  its  greatest  ornaments,"  till  his  death,  Jan.  1, 1730.     He  left  seven 
manuscript  volumes  of  a  journal  and  copies  of  letters,  from  which,  as  the 
reader  has  observed,  I  have  derived  material  aid  in  preparing  this  sketch, 
and  which  have  been  of  great    use   to    several   of  our   antiquaries   and 
historians.     His   descendants  are  numerous,  some  of  them  still  connected 
with  the  Old  South  Church,  of  which  one  was  long  a  pastor,  and  two  have 
been  deacons,  viz.  his  grandson,  Samuel  Sewall,  and  his  great,  great  grand- 
son, the  late  Josiah  Salisbury.     It  is  worthy  of  remark  that,  from  1692,  the 
date  of  the  charter  of  William  and   Mary,  to  1814,  a  period  of  122  years,  a 
seat  in  the  Supreme  Court  of  Judicature  in   Massachusetts  has  been  occu- 
pied by  some  member  of  this  family  84  years,  viz.  by  Samuel,  eldest  son  of 
Henry  Sewall,  as   already  described,  36  years;  by  Stephen,  son  of  Stephen, 
youngest  son  of  Henry,  appointed  judge  1739,  and   died  chief  justice  1760, 
21  years;    by   David,  grandson  of  John,    second  son  of  Henry,  appointed 
judge  1777,  and  resigned  1790,  when  he  was  made  Judge  of  the  District 
Court  of  the  United  States,  which  office  he  held  till  1818,  13  years;  and  by 
Samuel,  great  grandson  of  Samuel,  eldest  son  of  Henry,    chosen  judge  in 
1800,  chief  justice    early  in  1814,  and  died  suddenly  in  June  of  that  year, 
while  holding  Court  at  Wiscasset,  Me.,  14  years:  in  all,  84  years.     To  this 
it  may  be   added  that  Jonathan  Sewall,   a  descendant  of  Stephen,  second 
son  of  Henry,  was  appointed  Attorney   General  of  Mass.,  in   1767,  which 
office   he    held   till  he    left  the    country,  a  refugee,  about  1775;  he  was 

*  See  Hutch,  ii.  269. 

13 


98 

afterwards  appointed  chief  justice  of  the  King's  court  in  Lower  Canada, 
which  station  he  held  till  his  death,  and  has  been  succeeded  in  it  by  his  son. 

Note  31.  Page  22. 
The  quotations  in  the  account  I  have  given  of  Dr.  Sewall  are  from  Eliot 
and  Allen.  Dr.  Chauncey  preached  his  funeral  sermon,  which  was  pub- 
lished. The  following  particulars  in  addition  to  those  mentioned  in  the 
sermon  will  be  interesting  to  the  reader.  His  baptism  is  thus  noticed  in 
his  father's  journal.  "1688,  Augt.  19th.  In  ye  afternoon  Mr.  Willard, 
after  sermon,  baptized  my  young  son;  whom  I  named  Joseph,  in  hopes  of 
the  accomplishment  of  the  prophecy,  Ezek.  37th,  and  such  like,  and  not 
out  of  respect  to  any  relation,  or  other  person,  except  ye  first  Joseph." — 
He  joined  the  church  at  Cambridge,  while  residing  at  the  college.  Of  his 
private  journal  at  least  five  volumes  are  preserved,  four  12mo.  in  the  Old 
South  library,  and  one  4to.  belonging  to  his  descendant,  the  Rev.  Samuel 
Sewall  of  Burlington.  Of  his  ordination  the  following  account  is  given  in 
his  father's  journal.  "1713.  Sept.  16.  Was  a  very  comfortable  day  for  the 
ordination.  Begun  a  little  after  ten  m.  Dr.  Cotton  Mather  begun  with 
prayer,  excellently;  concluded  about  ye  bell-ringing  for  eleven.  My  son 
preached  from  1  Cor.  iii.  7.  'So  then  neither  is  he  that  planteth  any  thing,' 
&c.  Was  a  very  great  assembly.  Were  Elders  and  messengers  from  9 
churches,  North,  Old,  Colman's,  Cambridge,  Charlestown,  Roxbury,  Dor- 
chester, Milton,  Weymouth.  Twelve  ministers  sat  at  the  table  by  the 
pulpit.  Mr.  Pemberton  made  an  august  speech,  shewing  the  validity  and 
antiquity  of  New-English  ordinations.  Then,  having  made  his  way,  went 
on,  ask'd,  as  customary,  if  any  had  to  say  agt.  ye  ordaining  the  person. 
Took  the  Ch's  hand  vote.  Ch.  sat  in  the  gallery.  Then  declared,  the 
Elders  and  messengers  had  desired  the  ministers  of  Boston  to  lay  on  hands. 
(Mr.  Bridge  was  indisposed  and  not  there.)  Dr.  Increase  Mather,  Dr. 
Cotton  Mather,  Mr.  Benjamin  Wadsworth,  Mr.  Ebenezer  Pemberton,  and 
Mr.  Benjamin  Colman  laid  on  hands.  Then  Mr.  Pemberton  prayed,  or- 
dained, and  gave  the  charge,  excellently.  Then  Dr.  Increase  Mather  made 
a  notable  speech,  gave  the  right-hand-of-fellowship,  and  prayed.  Mr.  Pem- 
berton directed  the  three  and  twentieth  psalm  to  be  sung.  The  person 
now  ordained  dismissed  the  congregation  with  blessing.  The  chief  enter- 
tainment was  at  Mr.  Pemberton's;  but  was  considerable  elsewhere,  two 
tables  at  our  house." — In  1731  the  Rev.  Mr.  Sewall  received  the  degree  of 
doctor  of  divinity  from  the  university  of  Glasgow,  and  was  appointed  a 
corresponding  member  of  "the  Society  in  Scotland  for  Promoting  Christian 
Knowledge."  He  was  also  appointed  one  of  the  commissioners,  by  the 
hon.  corporation  in  London  "for  the  Propagation  of  the  Gospel  in  New 
England  and  parts  adjacent."  He  was  a  fellow  of  the  corporation  of  Har- 
vard College  from  1728  to  1765.  He  was  married,  Oct.  29,  1713,  to  "Mrs. 
Elizabeth  Wally,"  who  died  before  her  husband.  Only  one  of  his  children 
survived  him,  a  son,  Samuel,  who  was  a  deacon  of  the  Old  South  Church 
from  1763  to  1771. — A  list  of  Dr.  Se wall's  publications  may  be  seen  in 
Allen's  Biograph.  Diet. 

Note  32.  Page  23. 
This  portion  of  Mr.  Prince's  library  was  "delivered  over  to  the  Histori- 
cal Society,  to  be,  by  them,  carefully  kept  in  their  room  in  Boston,  and 
under  their  care,  for  the  use  of  the  Old  South  Church  and  Society,  said 
Historical  Society  and  the  public,  upon  the  terms  and  conditions  follow- 
ing, viz.  1.  Said  Tracts,  Manuscripts  and  Treatises  shall  always  be  kept 
by  said  Historical  Society  safely,  in  apartments  by  themselves  in  their  room 
in  Boston,  and  a  fair  record  of  the  disposition  and  situation  of  the  same 
so  kept  by  said  Historical  Society  that  the  said  Old  South  church  and  so- 
ciety may  always  know  where,  and  in  what  situation,  the  same  are,  and 
may  always  have  access  to  said  record.  And  over  the  place  where  the  said 
Tracts,  Manuscripts  and  Treatises  are  or  shall  be  kept,  the  said  Historical 
Society  shall  always  keep  inscribed,  in  fair  legible  letters,  the  following 
inscription,  'The  Donation  of  the  Rev.  Mr.  Prince  to  the  Old 
South  Church  and  Society.'     2.  The  Pastor  or  Pastors  of  the  Old  South 


99 

church  and  society  shall,  at  all  times  hereafter,  have  a  right  and  liberty  to 
inspect  or  use,  or  take  away  for  inspection  or  use,  any  of  raid  Tracts, 
Manuscripts  or  Treatises,  leaving  a  receipt  for  the  same  with  said  Histori- 
cal Society,  to  return  the  same  after  the  purpose  for  which  the  same 
were  taken  away  has  been  answered.  And  :my  member  of  the  said  Old 
South  church  and  society  shall  have  like  right  and  liberty,  under  like 
conditions  and  for  like  purposes,  producing  to  said  Historical  Society  a 
written  order  therefor  signed  by  the  pastor  or  pastors  of  the  said  Old  South 
church  and  society.  3.  The  Old  South  church  and  society  shall,  at  any 
time  hereafter,  have  a  right  to  receive  and  take  back  from  said  Histori- 
cal Society  said  Tracts,  Manuscripts  and  Treatises,  whenever,  by  theii 
vote,  at  any  meeting  of  said  church  and  society,  they  shall  so  vote  and 
determine."  Records  of  the  Old  South  church  and  congregation,  vol.  1, 
p.  238. 

Note  33.  Page  23. 
At  the  same  meeting  the  church  and  congregation  voted,  "That  yese 
Psalms  be  sung  without  reading  line  by  line  as  has  been  usual;  except  on 
evening  lectures  and  on  extraordinary  occasions  wn  ye  assembly  can't  be 
generally  furnished  with  books." — The  title  of  this  book  is  as  follows,  "The 
Psalms,  Hymns  and  Spiritual  Songs  of  the  Old  and  New  Testament,  faith- 
fully translated  into  English  metre.  Being  the  New  England  Psalm  Book 
revised  and  improved;  by  an  endeavour  after  a  yet  nearer  approach  to  the 
inspired  original,  as  well  as  to  the  rules  of  poetry.  With  an  addition  of 
fifty  other  Hymns  on  the  most  important  subjects  of  Christianity;  with 
their  titles  placed  in  order,  from  the  fall  of  angels  and  men  to  heaven 
after  the  General  Judgment." — The  first  settlers  of  New  England  used 
Sternhold  and  Hopkins'  Version  of  the  Psalms.  With  this,  however,  the 
ministers  were  not  satisfied,  "not  so  much,"  says  Neal,  "on  account  of  their 
poetry,  as  because  they  had  perverted  the  text  in  a  great  many  places." 
The  ministers,  therefore,  "set  themselves,"  says  Mr.  Prince  in  the  preface 
to  his  Revisal,  "to  translate  the  Psalms  and  other  Scripture  Songs  into 
English  metre,  as  near  as  possible  to  the  inspired  original.  They  committed 
this  work  especially  to  the  Rev.  Mr.  Richard  Mather  of  Dorchester,  the 
Rev.  Mr.  Thomas  Weld  and  the  Rev.  Mr.  John  Eliot  of  Roxbury;  well 
acquainted  with  the  Hebrew,  in  which  the  Old  Testament,  and  with  the 
Greeke,  in  which  the  New,  were  originally  written.  They  finished  the 
Psalms  in  1G40;  which  were  first  printed  by  Mr.  Day,  that  year,  at  our 
Cambridge;  and  had  the  honour  of  being  the  first  book  printed  in  North 
America,  and,  as  far  as  1  find,  in  this  whole  new  world.  I  have  seen  anoth- 
er edition  in  1647,  (and  I  conclude  at  Cambridge  too,  there  being  no  other 
press  in  New  England  then,)  with  some  amendments.  But  for  a  further 
improvement  it  was  committed  to  the  Rev.  Mr.  Henry  Dunstar,  President 
of  Harvard  College,  one  of  the  greatest  masters  of  the  Oriental  languages 
that  has  been  known  in  these  ends  of  the  earth;  who  was  helped  as  to  the 
poetry  by  Mr.  Richard  Lyon,  an  ingenious  gentleman,  probably  brought  up  at 
one  of  the  universities  in  England,  sent  over  by  Sir  Henry  Mildway  as  a  tutor 
to  his  son  at  Harvard  College,  and  resided  in  Mr.  Dunstar's  house.  In  two 
or  three  years  they  seem  to  have  completed  it,  with  the  addition  of  the  other 
songs  in  Scripture.  And  they  not  only  had  the  happiness  of  approaching 
nearer  to  the  inspired  original  than  all  other  versions  in  English  rhyme, 
but  in  many  places  of  excelling  them  in  simplicity  of  style,  and  in  affectino- 
terms,  being  the  words  of  God  which  more  strongly  touch  the  soul.  On 
which  accounts  I  found  in  England  it  was  by  some  eminent  congregations 
preferred  to  all  others  in  their  public  worship,  even  down  to  1717,  when  I 
last  left  that  part  of  the  British  kingdom."  Of  the  character  of  this  version 
Neal  speaks  thus  in  his  History  of  New  England  published  in  1719.  "After 
all,  if  we  compare  it  with  those  that  have  since  been  published  in  the 
world,  it  must  be  acknowledged  to  be  a  mean  performance.  It  keeps  pretty 
close  indeed  to  the  English  prose,  but  has  very  little  beauty  or  elegance  in 
it;  the  lines  being  frequently  eke'd  out  with  a  great  many  insignificant  par- 
ticles, for  the  sake  of  the  rhyme;  and  'tis  but  a  weak  apology  that  the  transla- 
tors offer  for  themselves  when  they  say  that  'we  must  consider  that  God's 
altar  needs  not  our  polishings,'  as  if  it  were  more  eligible  to  sing  the  praise 


100 

of  God  in  barbarous  verse,  than  in  more  exact  and  elegant  composures." 
(i,  207.)  And  Mr.  Prince  in  his  preface  speaks  of  the  New  England  Version 
as  in  danger  of  being  "wholly  laid  aside  in  our  chuiches,  on  account  of  the 
flatnesses  in  divers  places." — He  thus  describes  the  method  he  pursued  in 
performing  his  "Improvement."  "I.  I  collected  all  the  different  versions  in 
English  metre  I  could  find,  which  are  above  30,  and  I  think  all  but  2;  and 
comparing  the  1st  Psalm  in  them,  both  with  the  prose  version  in  our  English 
Bibles  and  with  the  Hebrew,  I  found  about  20  took  too  great  liberty  to  vary 
from  the  original;  and  selected  12,  including  the  New  England,  as  keeping 
nearer;  to  which  I  added  another  chiefly  for  some  of  the  poetry.  II.  My 
endeavour  then  was  to  gain  all  the  sentiments,  especially  the  great,  sublime 
and  most  important  in  the  original.  And  in  order  to  this,  1st.  I  read  over 
the  whole  Psalm  in  our  English  Bible,  with  the  instructive  margin.  2d. 
I  labored  to  put  myself  in  the  same  external  circumstance  and  internal  case, 
and  to  have  the  same  sensations  and  views,  with  the  Psalmist.  3d.  I  read 
every  verse  (1)  in  the  said  English  Bible:  and,  having  the  Polyglot  Bible 
before  me,  (2)  in  the  Hebrew  with  Montanus'  Interlineary,  (3)  the  Septua- 
gint,  (4)  the  Chaldee,  (5)  the  ancient  Latin,  (6  and  7)  the  Latin  versions  of 
the  Syriac  and  Arabic,  (8)  Castalio,  (9)  Tremelius  and  Junius,  (10)  Ains- 
woith,  (11)  De  Muis.  4th.  When  1  met  with  difficulty,  I  searched  the  fol- 
lowing famous  Lexicons,  (1)  Avenarius,  (2)  Schindler,  (3)  Pagnine  and  Mer- 
cer, (4  &  5)  Buxtorf's  2  Lexicons,  viz.  Hebrew  and  Chaldaic,  &c.  (6)  Leigh, 
(7)  Castellus,  (8)  Bythner,  (9)  Martin  Albert.  As  also  the  interpretations 
of  Moiler,  Tremelius,  Glassius,  Ainsworth.  De  Muis,  Hammond,  Pool's  Sy- 
nopsis, Patrick,  and  others.  All  this  only  to  gain  the  sentiments;  and  then, 
III.  I  looked  into  the  New  England  as  the  groundwork,  and  then  into  the 
12  other  metrical  versions  in  their  order,  and  comparing  them;  in  honour  to 
the  word  of  God,  which  demands  the  best,  I  tho't  it  my  duty  to  use  the  best 
words  or  lines  in  them  so  far  as  they  give  the  nearest  sense  of  the  original 
and  are  most  musical,  and  when  they  fail  in  either,  to  endeavor  a  further 
improvement."  The  words  JAH,  Hallelujah,  Amen,  when  they  occur 
in  the  original,  he  carefully  preserves.  The  word  Jehovah,  he  always 
writes  either  JEHOVAH  or  LORD,  in  large  capitals.  Wherever  the  word 
Monai,  whose  proper  meaning  is  expressed  hy  the  word  Lord,  occurs  in  the 
original,  he  inserts  Lord,  in  Italic.  Wherever  is  the  word  Elohim,  he  al- 
ways writes  GOD  or  Gods  in  capitals;  and  for  the  other  names  of  God,  as 
El  and  its  derivatives,  he  writes  God,  in  Roman  characters  and  not  in  cap- 
itals; and  wherever  the  word  Messiah  occurs  in  the  Hebrew,  he  retains 
the  word,  or  inserts  Christ.  He  has  also  inserted  notes,  "some  for  the  satis- 
faction of  the  learned,  the  rest  for  the  instruction  of  others,  that  they 
may  not  sing  in  uncertainty  or  meer  amusement,  but  with  understanding. 
A  star*  signifies — It  is  so  in  LTebrew  according  to  all  the  Lexicons.  In  such 
marks  as  these  [  ]  are  brief  explications  I  tho't  convenient  to  be  inserted 
for  the  clearer  view  of  the  sense,  as  in  some  titles  &c."  He  began  the  work 
April  29,  1755,  and  "thro'  multitudes  of  avocations,  interruptions  and  in- 
firmities," finished  it  March  20,  1757.  I  have  found  in  the  Old  South  li- 
brary, and  there  now  lies  before  me,  the  very  copy  of  the  New  England 
version  which  he  made  use  of  in  preparing  his  Improvement,  with  the  vari- 
ous changes  he  made  written  with  a  pen.t — I  have  inserted  the  above  ac- 
count of  Mr.  Prince's  Improvement,  not  only  because  it  was  proper  to  give 
the  reader  some  knowledge  of  a  book  once  used  in  the  praises  of  this  con- 
gregation, but  also  and  chiefly  to  exhibit  its  wonderful  author.  With  such 
carefulness,  fidelity  and  patience  did  he  prosecute  all  his  studies.  His  in- 
dustry was  perfectly  astonishing.  The  labor  of  preparing  his  Chronolog- 
ical History  was  enough  for  one  diligent  student  during  many  years;  most 
of  the  books  in  his  immense  library  contain  notes,  which  indicate  that  he 
had  read  them;  he  kept  up  a  familiarity  with  ancient  and  modern  langua- 
ges; constantly  carried  on  a  very  extensive  correspondence;  his  sermons 
were  all  written  out  with  care,  and  he  performed  his  full  share  of  other 
ministerial  duties.     Says  Dr.  Chauncey  in  his  "Sketch  of  eminent  Minis- 

t  This  Improvement  of  Mr.  Prince  was  used  in  public  worship  by  the  Old  South  Society 
till  October  1786,  when  Watts  was  substituted. 


101 

tera  in  N.  E."  (1  Mass.  Histor.  Collections,  x,  104.)  speaking  of  Mr.  Prince, 
"I  do  not  know  of  any  one  that  had  more  learning  among  us,  excepting 
Doct.  Cotton  Mather;  and  it  was  extensive,  as  was  also  his  genius.  He  pos- 
sessed all  the  intellectual  powers  in  a  degree  far  beyond  what  is  common. 
He  may  be  justly  characterized  as  one  of  our  great  men;  thougli  he  would 
have  been  much  greater,  had  he  not  been  apt  to  give  too  much  credit,  es- 
pecially to  surprising  stories.  Another  imperfection  that  was  really  hurtful 
to  him  was,  a  strange  disposition  to  regard  more,  in  multitudes  of  instances, 
the  circumstances  of  things,  and  sometimes  minute  and  trifling  ones,  than 
the  things  themselves.  1  could,  from  my  own  acquaintance  with  him,  give 
many  instances  of  this.  But,  these  things  notwithstanding,  he  deserves  to 
be  remembered  with  honor." 

Note  34.     Page  24. 

The  quotations  in  the  account  of  Mr.  Prince  are  from  Dr.  Sewall's  funeral 
sermon;  and  from  Eliot  and  Allen.  He  was  born  at  Sandwich,  May  15, 
1687.  Allen  in  his  Biograph.  Diet,  says  he  was  a  descendant  of  Thomas 
Prince,  sometime  governor  of  the  Plymouth  colony;  but  this  is  an  error. 
There  now  lies  before  me  a  manuscript  volume  of  the  Rev.  Mr.  Prince,  in 
which  he  gives  his  descent  as  follows:  he  was  the  fourth  son  of  Samuel 
Prince,  Esq.  of  Sandwich,  who  was  son  of  Elder  John  Prince  of  Hull,  who 
came  over  in  1633,  settled  first  at  Watertown,  and  was  the  eldest  son  of 
the  Rev.  Mr.  John  Prince  of  East  Shefibrd  in  Berkshire  in  England,  who 
"was  born  of  honorable  parents,  educated  in  the  university  of  Oxford,  was 
one  of  the  Puritan  ministers  of  the  Church  of  England,  who  in  part 
conformed,  and  found  great  friends  to  protect  him  in  omitting  the  more 
offensive  ceremonies  as  long  as  he  lived. '' 

The  churches  invited  to  assist  in  Mr.  Prince's  ordination  were  "the  Old 
Chh.,  the  North  Chh.,  the  Chh.  in  Brattle  Street,  and  the  New  North  Chh. 
of  this  town,  the  Chh.  in  Charlestown,  the  Chh.  in  Cambridge,  and  the  First 
Chh.  in  Roxbury."  The  account  of  the  ordination  in  Judge  Sewall's 
journal  is  as  follows.  "1718,  Octr.  1.  Ordination  of  Mr.  Thomas  Prince.  Mr. 
Wardsworth  began  with  prayer,  very  well,  about  i  past  ten.  Mr.  Prince 
preached  from  Heb.  13:  17.  Mr.  Sewall  prayed.  Dr.  Incr.  Mather  ask'd  if 
any  had  to  object;  ask'd  the  Chh.  vote,  who  were  in  the  gallery  fronting  the 
pulpit;  and  ask'd  Mr.  Prince's  acceptance  of  ye  call.  Dr.  Increase  Mather, 
Dr.  Cotton  Mather,  Mr.  Wardsworth,  Colman,  Sewall,  lay  yr  hands  on  his 
head.  Dr.  Incr.  Mather  prays,  gives  the  charge,  prays  agen.  Dr.  Cotton 
Mather  gives  the  right  hand  of  fellowship.  Dr.  Incr.  Mather,  when  he 
declared  whm.  the  Elders  and  messengers  had  appointed  to  do  it,  said  it 
was  a  good  practise.  Sung  Psal.  68.  17 — 20;  and  Mr.  Prince  gave  the  bless- 
ing."— Mr.  Prince  was  married  Oct.  30,  1719,  to  "Mrs.  Deborah  Denny," 
who  survived  him,  and  died  June  1,  1766.  Of  their  children,  one  son  and 
two  daughters  arrived  at  maturity,  but  only  one  of  these,  a  daughter,  sur- 
vived their  father,  or  was  married,  viz.  Sarah,  who,  in  1759,  married  Mr. 
Gill,  afterwards  Lieut.  Governor,  and  died  in  August  1771,  without  children. 
A  list  of  Mr.  Prince's  publications  is  given  in  Allen's  Biog.  Diet. 

Note  35.  Page  25. 
"People,"  says  Mr.  Prince  (ii,  381.)  "were  then  generally  frighted,  and 
many  awakened  to  such  a  sense  of  their  duty  as  to  offer  themselves  to  our 
communion;  yet  very  few  came  to  me  then  under  deep  convictions  of  their 
unconverted  and  lost  condition:  nor  did  those  who  came  to  me  then,  come 
so  much  with  the  enquiry,  What  shall  we  do  to  be  saved?  as  to  signify  they 
had  a  sense  of  their  duty  to  come  to  the  Lord's  table,  that  they  dare  not  stay 
away  any  longer."  And  such  laxness  had  then  become  prevalent  amono- 
the  best  ministers  and  churches  in  regard  to  admission  of  members,  that 
those  who  applied  for  admission  with  these  views  were  received.  Mr.  Prince's 
views  on  the  subject  are  thus  stated  by  himself,  Christ.  Hist,  ii,  396.  "As  to 
my  own  opinion,  It  seems  to  me,  that  where  there  is  a  thirst  for  Christ  and 
his  spiritual  benefits,  that  thirst  is  raised  by  the  Spirit  of  Christ:  And  in 
raising  such  a  thirst,  he  qualifies  for  them,  shows  his  readiness  to  satiate 
it,  invites,  requires,  and  gives  sufficient  grounds  for  coming  to  him  at  these 


102 

pipes  of  living  waters;  tho'  we  mayn't  be  sure  whether  this  thirst  arises 
from  a  renewed  heart  or  no:  and  thither  therefore  should  we  come  with  a 
humble  sense  of  our  emptiness  and  un worthiness,  and  with  our  thirsty  souls 
reaching  forth  to  Him,  to  receive  from  his  open,  offered  and  overflowing 
fulness.  If  I  am  mistaken,  I  desire  to  see  it." — Mr.  Prince  mentions  (pp. 
388,  389,)  oth«jr  scenes  of  terror,  which  were  followed  with  scarcely  any 
permanent  religious  impressions.  "On  friday  night  July  30,  1742,  at 
the  lecture  in  the  South  Church,  near  nine  o'clock,  being  very  dark,  there 
came  on  a  very  terrible  storm  of  thunder  and  lightning:  And,  just  as  the 
blessing  was  given,  an  amazing  clap  broke  over  the  church  with  piercing 
repetitions,  which  set  many  a  shrieking,  and  the  whole  assembly  into  great 
consternation:  God  then  appeared  'terrible  out  of  his  high  places;  they 
heard  attentively  the  noise  of  his  voice,  and  the  sound  that  went  out 
of  his  mouth;  he  directed  it  under  the  whole  heaven,  and  his  lightning 
to  the  ends  of  the  earth;  after  it  a  voice  roared,  he  thundered  marvel- 
lously with  his  voice;  and  at  this  the  hearts  of  many  (as  Elihu's)  trem- 
bled, and  were  moved  out  of  their  places,'  for  near  two  hours  together. 
And  yet,  in  all  these  displays  of  the  majesty  of  God,  and  terrifying 
apprehensions  of  danger  of  sudden  destruction,  neither  in  this  surprising 
night,  nor  in  all  the  course  of  thirty  years,  [during  which  he  had  be- 
fore said  he  had  been  a  constant  preacher  in  Old  England  and  New, 
and  those  who  heard  him  had  passed  under  many  scenes  of  most  dread- 
ful tempests  of  thunder  and  lightning],  have  I  scarce  known  any,  by 
these  kinds  of  terrors,  brought  under  genuine  conviction.  And  what 
minister  has  a  voice  like  God,  and  who  can  thunder  like  him?*  So  on 
Lord's  day,  Jane  3d  last  [1744]  in  our  time  of  publick  worship  in  the  fore- 
noon, when  we  had  been  about  a  quarter  of  an  hour  in  prayer,  the  mighty 
power  of  God  came  on  with  a  surprising  roar  and  earthquake;  which  made 
the  House,  with  all  the  galleries,  to  rock  and  tremble,  with  such  a  grating 
noise  as  if  the  bricks  were  moving  out  of  their  places  to  come  down  and 
bury  us:  which  exceedingly  disturbed  the  congregation,  excited  the 
shrieks  of  many,  put  many  on  flying  out,  and  the  generality  in  motion.  But 
tho'  many  were  greatly  terrified,  yet  in  a  day  or  two  their  terrors  seem'd  to 
vanish,  and  I  know  of  but  two  or  three  seized  Jjy  convictions  on  this  awful 
occasion." 

Note  36.     Page  26. 

Dr.  Sewall  gives,  in  his  journal,  the  following  account  of  this  solemnity. 
"This  day  was  observ'd  as  a  day  of  prayr.  by  the  South  Chh.  and  Con- 
gregn.,  to  humble  ymselves  before  ye  Ld.  and  ask  his  presence  in  ye  diffi- 
cult and  momentous  affair  in  wch  yy  are  engag'd.  A.  M.  Mr.  Foxcroft  be- 
f  an  with  prayr.,  P.  M.  Mr.  Colman.  A.  M.  Mr.  Prince  preach'd  from  Lam. 
.  41.  I  prchd.  P.  M.  from  Ps.  127.  1.  I  hope  we  had  ye  tokens  of  G.'s 
gracious  presence  with  us.  Ye  congregation  generally  attended,  and  many 
others  with  ym.  I  hope  G.  enabled  me,  in  publick  and  private,  to  look 
earnestly  to  him  ys  day.  O  L'd.  hear,  forge,  and  doe  as  ye  matter  may 
require." 

Note  37.     Page  27. 

The  annexed  draft  is  a  copy  of  a  plan  of  the  "Pues~on  ye  Lower  flore  in 
ye  Metting  House,"  evidently  drawn  soon  after  the  building  was  finished 
and  the  pews  sold.  Besides  what  is  printed  in  this  draft,  in  the  orig- 
inal are  marked  the  dimensions  and  the  price  of  each  pew.  The  following 
extract  from  the  church  records  will  further  assist  the  reader  in  forming  a 
conception  of  the  disposition  of  the  congregation  in  the  new  edifice.  "At 
a  meeting  of  the  South  Church  in  their  Brick  Meeting  House,!  Augt.  5 

*  He  is  replying  to  the  objection  to  the  revival,  that  the  alleged  convictions  were  mere 
"religious  frights  or  fears,  produced  by  the  mere  natural  or  mechanical  influence  of  terrible 
words,  sounds  and  gestures,  moving  tones,  or  boisterous  ways  of  speaking;"  which  he 
answers  by  showing  that  "conviction  is  quite  another  sort  of  thing." 

t  This  was  the  first  church  meeting  of  which  there  is  any  record  after  the  occupancy  of 
the  new  House. 


PLAN  OF  THE  LOWER  FLOOR  OF  THE  OLD  SOUTH  MEETING  HOUSE,  IN  BOSTON,  1730 Dimensions,  88  by  61  feet. 

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103 

1730.  Voted  that  the  deacons  he  desir'd  to  procure  some  suitable  person  to 
take  the  oversight  of  the  children  and  servants  in  the  galleries,  and  take 
care  that  good  order  be  maintained  in  time  of  divine  worship;  and  that  a 
sufficient  reward  be  allow'd  for  the  encouragt.  of  such  a  person." 

Many  of  the  readers  of  this  sketch  will  remember  that  in  the  diary  of  the 
excellent  David  Braincrd  is  the  following  entry,  made  during  his  visit  to 
Boston  a  short  time  before  hisdecease.  "Lord's  day,  July  19,  [1747.]  I  was 
just  able  to  attend  public  worship,  being  carried  to  the  house  of  God  in  a 
chaise.     Heard  Dr.  Sewall  preach,  in  the  forenoon:  partook  of  the  Lord's 

supper  at  this  time In  the  afternoon,  heard  Mr.  Prince  preach."     During 

this  visit,  the  reader  will  be  gratified  with  knowing,  this  holy  and  devoted 
missionary  was  kindly  entertained  at  the  house  of  Mr.  Bromfield,  then  a 
highly  respectable  member  of  the  Old  South  Church;  and  on  the  Sabbath 
referred  to  in  the  above  extract,  Brainerd  sat  in  his  pew,  which  was  the 
second  wall  pew  on  the  left  from  the  Milk  Street  door. 

Note  38.  Page  28. 
The  notices  of  this  visit  in  Dr.  Sewall's  journal  are  as  follows.  "1740. 
Septr.  18.  In  ye  eveng.  the  Rev.  Mr.  Whitefield  came  to  town.  19.  He 
preach'd  at  Dr.  Colman's;  wth  us  20d,  with  great  fervour.  P.  M.  in  ye 
comn.  22.  A.  M.  at  Mr.  Webb's.  P.  M.  yre  was  a  vast  assembly  at  Mr. 
Checkley's  to  hear  him;  but  were  thrown  into  great  confusion  from  a 
groundless  imaginn.  yt  ye  galleries  gave  way.  Several  were  trod  to  death 
as  the  croud  press'd  out  of  ye  house.  3  died  almost  presently;  2  since  of  yr 
wounds.  I  think  a  lad  jump'd  out  of  ye  window,  and  was  kill'd  by  ye  fall. 
Others  are  grievously  wounded.  O  Ld  sanctify  ys  awful  rebuke.  Mr.  W. 
preach'd  in  the  comon.  28.  Ld's  day.  Mr.  Whitefd.,  havg.  contind.  preachg. 
twice  a  day,  somets,  abroad,  somets.  in  ye  M.  houses,  preach'd  agn.  for  us, 
A.  M.,  from  Luke  19.  8,  9;  wn,  after  service,  yre  was  a  collection  made  for 
his  Orphan  House,  amounting  to  ye  sum  of  £544.  P.  M.  at  Dr.  Colman's, 
and  a  collection  £470.  O  Ld.  accept  the  offerings  of  yy  people!  29.  Mr. 
Whitefield  left  ye  town,  preachg.  twice  a  day  as  he  went  to  York;  preaching 
also,  and  collecting,  upon  his  return.  Octr.  7,  Mr.  W.  preach'd  at  ye  New 
North,  collected  £420.  9d.  In  our  Meeting  House,  while  Mr.  Webb, 
whose  was  ye  lecture,  in  ye  old — so  grt  were  ye  numburs.  20.  P.  M.  in  ye 
comon,  £200  collected.  N.  B.  He  preach'd  my  lecture  a  fortnight  before  in 
ye  usual  place.  12.  Ld's  day,  for  us,  A.  M.  fr.  Jer.  23.6,  grt.  assembly.  In 
ye  evng.  Mr.  W. field  preach'd  his  farewell  sermon  in  ye  comon.  fr.  Phil.  1. 
27,  8,  to  a  vast  assembly,  suppos'd  to  be  20,000  or  more.  Blessed  be  G.,  I 
hear  of  no  hurt  receiv'd,  saving  one  or  two  fainting.  13d.  He  left  the 
town.  It  is  wonderful  to  behold  a  young  man  (abt.  26)  preaching  thus 
twice  a  day,  wth  grat  earnestness,  the  Gospel  of  Christ.  Many,  partly 
among  ye  youth,  seem  to  be  affected.  O  let  good  impressns,  be  fix'd,  and 
issue  in  a  sound  conversion.  Let  not  our  goodness  be  as  ye  morng.  cloud! 
O  God,  humble  and  quicken  me!  Enable  me,  yy  ministers,  yy  people,  to  im- 
prove aright  this  extraordinary  dispensation!  0  revive  yy  work  among  us! 
Save  yy  people!  I  hope  some  of  Mr.  W.  discourses  were  very  affecting  to 
me.     O  Ld.  teach  me,  yy  people,  to  profit!" 

Note  39.  Page  29. 
The  history  of  the  termination  of  this  revival  in  Boston  in  1740 — 42,  is 
exceedingly  instructive.*  It  continued,  says  Mr.  Prince,  to  "goon  as  above 
described,  without  any  lisp,  as  I  remember,  of  a  separation  either  in  this 
town  or  province,  for  above  a  year  and  a  half  after  Mr.  Whitefield  left  us, 
till  the  end  of  June  1742."  In  that  month  the  Rev.  Mr.  Davenport  of  Long- 
Island,  a  chief  promoter  of  the  disorderly  practices  fallen  into  by  a  portion  of 
the  professed  friends  of  the  revivals  of  that  period, t  came  into  this  part  of 
the  country.     He  arrived  at  Charlestown,  friday  evening  June  25.     "Lord's 

♦Christian  History  ii.  406,  407,  414. 

t  He  afterwards  deeply  lamented  liis  errors,  and  published  his  "retractation."  See  Chris- 
tian History  ii.  236. 


104 

day  forenoon,  he  attended  the  public  worship,  and  at  the  Lord's  Table, 
there;  but  the  afternoon,  stay'd  at  his  lodgings,  from  an  apprehension  of 
the  ministers  being  unconverted,  which  greatly  alarmed  us.  Monday  after- 
noon he  came  over  the  ferry  to  Boston."  Instead  of  taking  no  notice  of 
him,  and  thus  effectually  discountenancing  his  irregularities,  the  ministers 
of  Boston,  with  the  best  intentions  but  most  unhappily,  pursued  a  course  in 
regard  to  him  which  at  once  attracted  universal  attention  to  him,  awakened 
a  general  desire  to  see  and  hear  him,  and  contributed  to  procure  for  him 
sympathy  as  a  persecuted  man.  Being  together  at  their  regular  Associa- 
tional  meeting  on  the  afternoon  that  Mr.  Davenport  came  over  to  Boston, 
they  "sent  to  signify  that  they  should  be  glad  to  see  him;  whereupon  he 
presently  came,  and  they  had  long  and  friendly  conferences  with  him  about 
his  conduct,  on  that  and  the  following  day.  On  thursday  July  1.,  they 
thought  themselves  obliged  to  publish  a  declaration  of  their  judgment  con- 
cerning him;"  in  which,  while  they  "own'd  that  he  appeared  to  them  to  be 
truly  pious,  and  they  hoped  that  God  had  used  him  as  an  instrument 
of  good  to  many  souls,"  they  bore  their  "testimony  against"  him  in  several 
"particulars,"  on  account  of  which,  they  declared  that  they  "judged  their 
present  duty  not  to  invite  him  into  their  places  of  public  worship."  The  re- 
sult, as  described  by  Mr.  Prince  was,  what  it  is  very  strange  men  of  so  much 
sagacity  did  not  anticipate.  "Upon  publishing  this  declaration  on  friday, 
many  were  offended:  And  some  days  after,  Mr.  Davenport  thought  himself 
oblig'd  to  begin  in  his  public  exercises  to  declare  against  us  also;  naming 
some  as  unconverted,  representing  the  rest  as  Jehoshaphat  in  Ahab's  army, 
and  exhorting  the  people  to  separate  from  us:  which  so  diverted  the  minds 
of  many  from  being  concern'd  about  their  own  conversion,  to  think  and  dis- 
pute about  the  case  of  others,  as  not  only  seem'd  to  put  an  awful  stop  to  their 
awakening,  but  also  on  all  sides  to  roil  our  passions,  and  provoke  the  Holy 
Spirit,  in  a  gradual  and  dreadful  measure,  to  withdraw  his  influence.  And 
now  a  small  number  from  some  of  our  churches  and  congregations  with- 
drew, and  met  in  a  distinct  society.  The  cry,  What  shall  1  do  to  be  saved? 
soon  ceased  to  be  heard.  But  few  were  added  to  the  churches.  The  heav- 
enly shower  in  Boston  was  over." 

Note  40.    Page  30. 

During  the  united  ministry  of  Sewall  and  Prince  this  church  was  engaged 
with  others  in  the  discipline  of  the  First  Church  in  Salem.  In  the  Cambridge 
Platform.  Chap.  15.  Sect.  2.  it  is  declared,  "A  third  way  of  communion  of 
churches  is  by  way  of  admonition;  to  wit,  in  case  any  publick  offence  be 
found  in  a  church,  which  they  either  discern  not,  or  are  slow  in  proceeding 
to  use  the  means  for  the  removing  and  healing  of.. ...In  which  case,  if  the 
church  that  lieth  under  offence  do  not  hearken  to  the  church  that  admon- 
ishes her,  the  church  is  to  acquaint  other  neighbour  churches  with  the  of- 
fence which  the  offending  church  still  lieth  under,  together  with  the  neglect 
of  the  brotherly  admonition  given  unto  them;  whereupon  those  other 
churches  are  to  join  in  seconding  the  admonition  formerly  given;  and  if  still 
the  offending  church  continue  in  obstinacy  and  impenitency,  they  may  for- 
bear communion  with  them,  and  are  to  proceed  to  make  use  of  the  help  of  a 
Synod  or  Council  of  neighbour  churches  walking  orderly  (if  a  greater  can- 
not conveniently  be  had)  for  their  conviction.  If  they  hearnot  the  Synod,  the 
synod  having  declared  them  to  be  obstinate,  particular  churches  approving 
and  accepting  the  judgment  of  the  synod,  are  to  declare  the  sentence  of  non- 
communion  respectively  concerning  them;"  &c.  In  1730  or  31  there  arose 
great  difficulties  and  divisions  in  the  First  Church  in  Salem.  Jan.  30, 1733,  the 
Second  Church  in  Boston  received  a  letter  from  twenty-one  brethren,  the 
minority  of  the  church  in  Salem,  entreating  said  church  in  Boston  to  "inquire 
into  the  irregularities  of  the  church  in  Salem,  and  (if  need  be)  to  exercise 
discipline  towards  them,  as  laid  down  in  the  Platform."  Having  consider- 
ed the  subject  at  two  different  meetings,  the  Second  Church  in  Boston  voted, 
Feb.  6,  to  send  a  letter  to  the  church  in  Salem,  proposing  a  conference  with 
delegates  of  the  church  in  Boston.  This  letter  was  not  favorabty  received. 
Feb.  20,  delegates  from  the  church  in  Boston  went  to  Salem  to  inquire  into 


105 

the  case,  and  on  the  next  day  signed  and  delivered  a  letter  of  admonition 
which  had  been  previously  approved  by  the  church  in  Boston.  Mo  notice 
being  taken  of  this  letter  and  the  divisions  at  Salem  continuing,  the  Second 
church  in  Boston,  April  '.».  L 734,  voted  to  invite  the  Third  church  in  Boston, 
the  church  at  Rumney  Marsh,  the  First  church  in  Gloucester,  and  the 
church  in  Ipswich,  to  join  in  seconding  their  admonition.  The  first  three 
churches  appointed  delegates  to  consider  and  act  on  the  subject,  who  met 
at  Salem  April  23,  and  the  delegates  of  the  Second  church  in  Boston  "laid 
before  them  (lie  slate  of  the  case,  with  their  proceedings  in  giving  the  first 
admonition."  The  issue  was  a  second  admonition  by  the  four  churches. 
This  producing  no  good  effect,  the  four  churches  invited  seven  and  twenty 
churches  to  unite  in  a  Council  "upon  this  important  occasion."  Nineteen 
acceded  to  the  proposal,  and  sent  their  pastors  and  delegates,  who  met  at 
vSalem,  July  10.  After  patient  inquiry,  the  Council  declared  the  previous 
proceedings  to  be  regular;  and  being  unable  to  obtain  a  conference  with  the 
pastor  and  majority  of  the  brethren  of  the  church  in  Salem,  they  adopted  a 
letter  of  advice  to  them,  and  adjourned  to  Oct.  15.  At  the  adjourned  meet- 
ing, finding  that  their  letter  of  advice  had  been  without  effect,  and  all  con- 
ference being  still  refused  by  the  pastor  and  majority  of  the  Salem  church, 
the  Council  came  to  their  result,  Oct.  18,  in  which  they  "declare  and  pub- 
lish, that  the  First  church  in  Salem  is  become  obstinate  and  impenitent  in 
scandal,  and  has  justly  exposed  itself  to  a  sentence  of  non-communion  from 
our  several  churches;"  adding  "that  the  churches  to  which  we  respectively 
belong  may,  out  of  tenderness  and  compassion,  delay  to  pronounce  the  sen- 
tence of  non-communion  for  the  space  of  three  months  from  this  our  declara- 
tion." (See  a  Faithful  Narrative  of  the  Proceedings  of  the  Ecclesiastical 
Council  convened  at  Salem  in  1734.)  The  churches  concerned  waited  more 
than  three  months,  but  in  vain;  and  at  length  proceeded  formally  to  with- 
draw communion  from  the  church  in  Salem.  The  votes  of  this  church  in 
taking  this  step  are  as  follows,  "Voted,  (1)  We  approve  and  accept  the  judg- 
ment and  advice  of  the  late  Ecclesiastical  Council,  conven'd  in  Salem  at  the 
desire  of  this  and  other  churches,  given  in  their  result  dated  Salem,  Oct. 
18, 1734.  (2)  Agreeable  to  the  advice  of  the  said  Council,  we  declare  the 
sentence  of  non-comunion  concerning  the  Revd.  Mr.  Samuel  Fiske  and 
his  brethren  of  the  First  church  in  Salem,  until  they  shall  betake  themselves 
to  the  use  of  proper  means  of  peace  and  healing,  excepting  those  who  are  by 
name  excepted  in  the  result  aforesaid."  The  New  North  church,  though 
it  had  not  been  concerned  in  the  previous  steps,  also  passed  sentence  of  non- 
communion  upon  the  Salem  church,  Feb.  28,  1735.    (Eliot's  Notices,  p.  17.) 

After  several  years,  Mr.  Fiske  having  been  dismissed,  the  church  in  Salem 
sent  to  the  churches  which  had  administered  this  discipline,  "a  letter  of  pen- 
itent acknowledgment,  entreating  to  be  restored  to  communion;"  in  con- 
sequence of  which,  the  sentence  of  non-communion  was  taken  off,  by 
the  Second  church  in  Boston,  Oct.  1745;*  by  the  New  North,  in  the  same 
month;  and  by  this  church  April  17,  1748. t 

The  following  votes  seem  worthy  of  insertion  in  this  place.  "At  a  church 
meeting,  April  5,  1731,  Voted  (1)  That  in  honour  to  his  Excellency  the 
Governour,  there  be  a  decent  canopy  erected  over  his  pew,  and  the  charge 
borne  out  of  the  church  stock.  (2)  That  the  committee  for  building  be  de- 
sir'd  to  take  care  of  this  affair,  and  see  it  accomplished  as  soon  as  conve- 
niently may  be.  (3)  Whereas  the  Hon.  Col.  Fitch  hath  oblig'd  this  church 
with  a  new  sett  ofFlaggons,  Voted,  that  three  of  the  flaggons  formerly  used 
be  given  to  the  church  in  Hopkinton,  as  a  token  of  our  brotherly  respect  and 
love."  "April  24,  1737.  The  brethren  of  the  church  stay'd,  and  Voted, 
that  the  holy  Scriptures  be  read  in  public  after  the  first  prayr.,  in  the  morn- 
ing and  afternoon:  and  that  it  be  left  to  the  discretion  of  the  pastors,  what 
parts  of  Scripture  to  be  read,  and  what  to  expound."  This  was  doubtless 
the  introduction  of  the  reading  of  the  Scriptures  in  public  worship  in  this 
congregation;  our  fathers  having  long  abstained  from  the  commendable 
practice,  to  be,  in  this  respect  as  in  others,  as  different  as  possible  from  the 

*  Ware's  History  of  the  Second  Church,  p.  52. 

t  The  proceedings  of  this  church  in  relation  to  the  discipline  of  the  church  in  Salem,  mar 
be  seen  in  vol.  i.  of  its  records,  pp.  69,  66,  67,  69,  70,  71,  108. 

14 


106 

Church  of  England,  which  requires  the  Scriptures  to  be  read,  and  prescribes 
the  portions  for  every  service. 

Note  41.  Page  31. 
The  churches  invited  to  assist  in  Mr.  Curaming's  installation  were,  "ye 
Old  Chh.,  ye  North  Chh.,  ye  Chh.  in  Brattle  Street,  ye  New  North,  ye  New 
South,  the  Revd.  Mr.  Pemberton's,  Mr.  Mather's,  Mr.  Byles'  Chhes.  in  ye 
town;  and  ye  First  Chh.  in  Cambridge." — Mr.  Cumming,  after  his  settle- 
ment in  Boston,  married  Miss  Goldthwait,  daughter  of  Ezekiel  Goldthwait, 
Esq.,  many  years  Register  of  Deeds  for  the  county  of  Suffolk. 

Note  42.  Page  31. 
The  churches  invited  to  assist  in  Mr.  Blair's  installation  were,  "The  Old 
Church,  the  North  church,  the  church  in  Brattle  Street,  the  New  South 
Church,  the  Revd.  Mr.  Pemberton's,  the  New  North,  Revd.  Mr.  Mather's, 
and  Dr.  Byles'  churches,  in  this  town." — Mr.  Blair  married,  in  1769,  Miss 
Susan  Shippen,  daughter  of  William  Shippen,  M.  D.  the  elder,  an  eminent 
physician  of  Philadelphia. 

Note  43.  Page  33. 
The  churches  invited  to  assist  in  this  solemnity  were,  "in  this  town,  the 
Old  church,  the  North  church,  the  church  in  Brattle  Street,  the  New  South 
Church,  the  Revd.  Dr.  Pemberton's,  the  New  North  Church,  the  Revd. 
Mr.  Mather's,  and  Doct.  Byles';  also  the  Revd.  Mr.  Hooker's  church  at 
North  hampton,  and  the  Revd.  Mr.  Searle's  church  at  Stoneham." — Mr. 
Bacon,  after  his  settlement,  married  the  widow  of  his  predecessor,  Mr.  Cum- 
ming.    Mr.  Hunt  was  never  married. 

Note  44.  Page  33. 
Forty  two  small  folio  pages  of  vol.  2,  of  the  records  are  occupied  with  the 
proceedings  of  the  church  in  relation  to  the  difficulties  between  them  and 
Mr.  Bacon.  In  the  testimonial  given  to  him  after  his  dismission  it  is  stated, 
"that  the  only  difference  which  took  place  between  Mr.  Bacon  and  this 
church,  was  that  which  related  to  the  great  doctrine  of  atonement  and  im- 
putation, and  the  practice  of  administering  baptism  to  the  children  of  pa- 
rents who  own  the  covenant,  but  do  not  join  in  full  communion."  He  found 
consciencious  difficulties  in  practicing  on  the  half-way  covenant.  On  the 
other  topic  he  held  the  views  for  a  long  time  past  prevalent  among  the 
orthodox  ministers  and  churches  of  New  England:  the  committees  of  the 
church,  with  whom  a  large  majority  concurred,  in  their  reports  and  state- 
ments on  the  subject,  advocated  limited  atonement,  and  used  language  in 
relation  to  imputation  which  would  seem  to  imply  that  they  considered  the 
sins  of  the  elect  as  having  been  literally  transferred  to  Christ,  and  his  suf- 
ferings and  obedience  literally  transferred  to  believers.  That  they  could 
have  really  meant  this  seems  impossible,  yet  if  they  did  not,  there  was,  in 
regard  to  imputation,  no  real  difference  between  them  and  Mr.  Bacon.  A 
careful  perusal  of  the  whole  proceedings  has  strongly  impressed  my  mind 
with  the  belief  that  the  facts  in  the  case  were,  that  Mr.  Bacon  had  become 
unpopular  with  his  people,  and  that  some  sermons  he  preached  on  atone- 
ment and  imputation,  (from  which  extracts  are  given,)  were  made  the  occa- 
sion of  proceedings  which  led  to  his  dismission. 

Note  45.     Page  33. 

In  commemoration  of  the  massacre  of  the  5th  of  March  1770,  the  town  of 
Boston  instituted  an  annual  oration,  'Upon  the  danger  of  standing  armies 
stationed  in  populous  cities  in  times  of  peace,'  and  among  the  first  orators 
were  such  men  as  Hancock,  Warren,  Lovel.  The  subject  and  the  time  of 
delivering  this  oration  were  afterwards  changed,  from  'the  danger  of  stand- 
ing armies,  &c.'  to  'the  feelings  which  produced  the  revolution,  &c.,'  and 
from  the  5th  of  March  to  the  4th  of  July.  Dr.  Joseph  Warren  addressed  his 
fellow  citizens  twice  on  this  interesting  anniversary.     The  reference  in  the 


107 

sermon  is  to  the  second  of  these  orations,  delivered  March  6th,  1/75.  "It 
wa3  at  his  own  solicitation  that  he  was  appointed  to  this  duty  a  second 
time.  Some  officers  of  the  British  army  then  in  Boston,  had  publicly  de- 
clared, that  it  should  be  at  the  price  of  the  life  of  any  man  to  speak  of  the 
event  of  the  5th  of  March  1770,  on  that,  anniversary.  Warren's  soul  took 
fire  at  such  a.  threat  so  openly  made,  and  he  wished  for  the  honor  of  braving 
it.  This  was  readily  granted.  The  day  came,  and  the  weather  was  re- 
markably fine.  The  Old  South  Meeting  House  was  crowded  at  an  early 
hour.    The  British  officers  occupied  the  aisles,  the  flight  of  steps  to  the  pul- 

f»it,  and  several  of  them  were  within  it.  The  orator,  with  the  assistance  of 
lis  friends,  made  his  entrance  at  the  pulpit  window,  by  a  ladder.  The  olli- 
cers,  seeing  his  coolness  and  intrepidity,  made  way  for  him  to  advance  and 
address  the  audience.  An  awful  stillness  preceded  his  exordium.  Each 
man  felt  the  palpitations  of  his  own  heart,  and  saw  the  pale  but  determined 
face  of  his  neighbor.  The  speaker  began  his  oration  in  a  firm  tone  of  voice, 
and  proceeded  with  great  energy  and  pathos.  He  commenced  with  the 
early  history  of  the  country,  described  the  tenure  by  which  we  held  our 
liberties  and  property,  the  affection  we  had  constantly  shewn  the  parent 
country,  and  boldly  told  them  how  and  by  whom  these  blessings  had  been 
violated."*  "On  the  subject  of  the  mischief  of  standing  armies,  the  most 
zealous  patriot  could  have  wished  for  no  stronger  language.  He  adverted 
to  the  case  of  ancient  Rome,  and  shewed  how  she  had  fallen  from  her 
height  of  glory  and  power,  by  the  means  of  her  mercenary  soldiers,  until  she 
became  the  scorn  of  mankind.  From  this  he  passed  to  the  employment  of 
soldiers  in  modern  times;  that  they  were  necessarily  the  enemies  of  freedom 
and  justice,  because  the  first  principle  that  was  taught  them  is,  to  obey  their 
officers,  without  reference  to  the  laws  of  the  land:  that  every  nation  which 
suffered  them  must  be  finally  corrupted  and  enslaved.  He  described  the 
event  they  were  celebrating  in  the  most  vivid  manner;  pictured  the  actual 
crime  which  the  military  had  committed,  and  the  scenes  of  horror  they  had 
almost  produced;  but  that  the  firmness  of  the  inhabitants  had  prevented  the 
dreadful  scenes  that  were  so  near  taking  place,  and  procured  their  dismissal 
from  the  town;  and  that,  if  it  had  not  been  for  their  humanity,  the  whole 
body  of  troops  would  have  been  destroyed.  Stronger  language  could  not 
have  been  used,  if  no  threats  had  been  uttered,  or  no  English  officer  been 
present."!  This  oration  has  been  often  printed,  in  the  American  Third 
Part,  &c.  In  regard  to  the  conduct  of  the  audience  during  its  delivery,  the 
accounts  differ.  The  author  of  the  Life  of  Otis  says,  "There  was  no  dis- 
turbance, and  the  oration  was  delivered  without  interruption,  to  an  admiring 
and  applauding  audience."  According  to  other  accounts,  there  were  not 
only  British  officers,  but  also  a  detachment  of  soldiers  present.  Upon  the 
delivery  of  one  of  the  strongest  passages,  an  officer,  standing  in  the  aisle 
towards  the  Milk  Street  door,  turned  on  his  heel,  and  said  aloud,  'Fie!  Fie!' 
Great  disturbance  ensued,  the  people  supposing  it  was  a  command  to  the 
soldiers  to  fire.  The  town  clerk,  however,  (who  sat  under  the  pulpit)  with 
his  mallet,  and  the  intrepid  Samuel  Adams,  by  assuring  the  citizens  that 
there  was  no  fire  but  that  of  liberty  which  was  burning  in  their  own  bosoms, 
soon  stilled  the  audience;  and  the  orator,  who  had  in  the  mean  time  stood 
calm  and  collected,  proceeded  without  further  interruption. 

Note  40.  Page  33. 
Over  the  grave  of  Mr.  Hunt  in  the  church-yard  at  Northampton,  is  a  mar- 
ble monument,  on  which  is  the  following  inscription,  "The  Rev.  John 
Hunt  A.  M.,  Pastor  of  the  Old  South  Church  in  Boston.  Died  Deer.  30, 
1775.  As  an  orator,  scholar  and  divine,  he  gave  bright  presage  of  future 
eminence;  and  his  brief  but  exemplary  life  he  devoted  to  the  good  of  his 
fellow  men,  until  he  was  summoned  to  his  higher  services.  By  consent  of 
his  friends  in  Northampton,  where  he  drew  his  first  and  last  breath,  the 
Church  and  Congregation  in  Boston,  who  ordained  him  Sept.  25,  1771,  and 
whose  ornament  he  shone  until  death,  have  raised  this  memorial  of  his  worth; 
his  more  lasting  praise  in  heaven  to  shine  as  the  stars  forever  and  ever." 

*  Thatcher's  American  Medical  Biography,  1828,  ii,  164. 
t  Tudor's  Life  of  James  Otis,  p.  464. 


108 

Note  47.     Page  34. 

The  following  anecdote  relating  to  this  desecration  of  the  Meeting  House 
is  from  the  "Recollections  of  a  Bostonian,"  in  the  Columbian  Centinel  of 
Nov.  17,  1821. 

"I  was  told  that  a  ludricous  scene  took  place  in  the  course  of  the  preceding 
winter.  A  good  old  woman  that  frequently  passed  the  church,  was  in  the 
habit  of  slopping  at  the  door,  and  with  loud  lamentations,  (amidst  the  hoot- 
ings  of  the  soldiery)  bewailed  the  desolation  of  the  house  of  prayer.  She 
denounced  on  them  the  vengeance  of  Heaven,  and  assured  them  that  good 
old  Dr.  Sewall,  the  former  Parson  of  the  Church,  would  rise  from  his  grave, 
and  carry  them  off.  A  Scotch  centinel  was  one  night  alarmed  by  an  appear- 
ance of  what  he  thought  was  an  apparition  of  the  Doctor.  He  screamed 
most  violently  and  alarmed  the  guard  of  grenadiers,  who  were  always  sta- 
tioned at  the  Province-house,  then  occupied  by  General  Howe.  There 
was  no  pacifying  him,  until  some  one  asked  how  the  Doctor  was  dressed, 
and  he  answered,  with  a  large  wig  and  gown.  One  of  the  inhabitants  who 
had  been  drawn  there  from  curiosity,  assured  him  it  could  not  have  been 
Doctor  Sewall,  because  he  never  wore  a  wig,  which  restored  the  poor 
fellow  to  his  senses.  It  was  generally  supposed  to  be  a  trick  of  one  of  the 
English  soldiers,  who  wished  to  frighten  a  superstitious  Scotchman,  and 
for  that  purpose,  had  dressed  himself  in  the  clerical  habit  of  the  Rev.  Mr. 
Cooke,  of  Menotomy,  which  he  had  plundered,  on  his  retreat  at  the  battle 
of  Lexington." 

During  the  revolutionary  contest,  the  British  armies,  in  various  places 
and  in  a  most  wanton  manner,  manifested  their  hostility  to  churches  not 
Episcopalian.  In  this  town,  their  sacrilegious  depredations  were  not  con- 
fined to  the  Old  South  Meeting  House,  and  the  other  buildings  and  property 
of  that  society.  They  also  "destroyed  the  steeple  of  the  West  Church, 
because  they  supposed  it  had  been  used  as  a  signal  staff.  The  Old  North 
they  took  down  for  the  sake  of  the  fuel,  of  which  its  massy  timber  afforded 
abundance,  'although,'  say  the  records  of  that  church,  'there  were  then 
large  quantities  of  coai  and  wood  in  the  town.  The  house,  which  was  built 
in  1677,  was  in  very  good  repair,  and  might  have  stood  inany  years.' 
(Hist,  of  the  Second  Church,  p.  58.)  In  New  York,  they  used  the  Middle 
Dutch  Church  in  Nassau  Street  as  a  prison,  and  afterwards  turned  it  into  a 
riding  school.  The  Presbyterian  Church  in  Wall  Street,  they  converted  into 
barracks,  and  that  in  Beekman  Street  into  an  hospital.  And  during  the 
same  period  the  parsonage  house  of  that  congregation  was  burnt.  "Of  the 
nineteen  places  of  worship  in  that  city,  when  the  war  began,"  said  the  Rev. 
Dr.  John  Rodgers  in  a  thanksgiving  sermon  in  1783,  "there  were  but  nine 
fit  for  use  when  the  British  troops  left  it.  It  is  true  Trinity  Church  and  the 
Old  Lutheran,  were  destroyed  by  the  fire  that  laid  waste  so  great  a  part  of 
the  city  a  few  nights  after  the  enemy  took  possession  of  it;  and  therefore 
they  are  not  chargeable  with  designedly  burning  them,  though  they  were 
the  occasion  of  it;  for  there  can  be  no  doubt,  after  all  that  malice  has  said 
to  the  contrary,  but  the  fire  was  occasioned  by  the  carelessness  of  their  peo- 
ple, and  they  prevented  its  more  speedy  extinguishment.  But  the  ruinous 
situation  in  which  they  left  two  of  the  Low  Dutch  Reformed  Churches,  the 
three  Presbyterian  Churches,  the  French  Protestant  Church,  the  Anabaptist 
Church,  and  the  Friends'  new  Meeting  House,  was  the  effect  of  design, 
and  strongly  marks  their  enmity  to  those  societies.  Boston,  Newport,  Phil- 
adelphia, and  Charleston,  all  furnished  melancholy  instances  of  this  prosti- 
tution and  abuse  of  the  houses  of  God."  See  Miller's  Life  of  Dr.  Rodgers, 
p.  234. 

Note  48.  Page  35*. 
The  churches  invited  to  meet  in  Council  for  the  ordination  of  Mr.  Eckley 
were,  "the  Old  church,  the  North  chh,  under  the  pastoral  care  of  the  Revd. 
Mr.  Lathrop,  the  church  in  Brattle  Street,  the  New  North  church,  the  New 
South  Church,  the  Revd.  Doctr.  Mather's,  the  church  under  the  pastoral 
care  of  the  Revd.  Mr.  Wight,  and  the  chh.  at  Roxbury  under  the  pastoral 
care  of  the  Revd.  Doctor  Gordon." — Mr.  Eckley  married  a  daughter  of  the 


109 

Hon.  David  Jeffries,  one  of  the  deacons  of  the  Old  South  Church.     Mrs. 
Eckley  deceased  in  1825.     Three  sons  survive. 

Note  40.  Pack  85. 
The  Anthem  referred  to  was  composed  by  William  Selby,  at  that  time 
organist  of  King's  Chapel.  The  words,  of  which  a  part  only  are  quoted  in 
the  sermon,  are  as  follows,  "Behold,  Cod  is  my  salvation!  1  will  trust,  and 
not  be  afraid:  For  the  Lord  Jehovah  is  my  strength  and  my  song;  he  also  is 
become  my  salvation.  He  hath  raised  up  the  tabernacle  of  David,  that  was 
fall'n;  he  hath  closed  up  the  breaches  thereof;  he  hath  raised  np  the  ruins; 
he  hath  built  it  as  in  the  days  of  old,  and  caused  his  people  to  rejoice  therein. 
Praise  the  Lord,  call  upon  his  name,  declare  his  doings  among  the  nations, 
make  mention  that  his  name  is  exalted.  Sing  unto  the  Lord,  for  he  hath 
done  excellent  things;  this  is  known  in  all  the  earth.  Cry  out  and  shout, 
thou  inhabitant  of  Zion,  for  great  is  the  Holy  One  of  Israel,  in  the  midst  of 
thee.  Hallelujah,  for  the  Lord  God  omnipotent  reigneth.  Amen." — Imme- 
diately after  the  delivery  of  the  sermon  to  which  this  note  is  appended,  this 
anthem  was  repeated. 

Note  50.  Page  41. 
There  was  another  cause,  which  was  not  mentioned  in  the  sermon  be- 
cause it  never  existed  in  Boston.  I  refer  to  the  support  of  the  ministry  by 
taxation  on  the  members  of  parishes  or  the  inhabitants  of  towns*  This  regu- 
lation, with  several  material  modifications,  unhappily  continues  till  this  day, 
in  reference  to  the  whole  commonwealth  except  Boston  and  some  other  pop- 
ulous places.  One  reason  of  the  exemption  of  Boston,  from  the  first, 
from  the  application  of  this  regulation  may  be  presented  in  the  following  ex- 
tract from  Winthrop's  Journal.  "1639,  (3)  2.  Mr.  Cotton, t  preaching  out 
of  2  Kings  8,  taught,  that  when  magistrates  are  forced  to  provide  for  the 
maintenance  of  ministers,  &c,  then  the  churches  are  in  a  declining  condi- 
tion. Then  he  showed,  that  the  minister's  maintenance  should  be  by  vol- 
untary contribution,  not  by  lands,  or  revenues,  or  thithes,  &c;  for  these 
have  always  been  accompanied  with  pride,  contention  and  sloth,  &c." — 
Never  did  that  great  man  preach  sounder  and  more  important  doctrine.  One 
pernicious  effect  of  the  regulation  here  referred  to  must  ever  be,  and  in 
New  England  it  has  been,  to  produce  in  ministers  and  churches  a  feeling  of 
dependence  and  reliance  on  the  world,  instead  of  upon  themselves  and  their 
Redeemer.  This  begets  a  disposition  to  temporise,  and  conform  to  the  views 
and  feelings  of  worldly  men,  which  gradually  eats  out  the  very  spirit  of 
religious  faith  and  action,  and  Lowers  the  standard  of  religious  doctrine  and 
practice.  This  influence  we  should  expect  to  see  first  manifested  in  the 
ministers,  who  are  by  this  arrangement  rendered  dependent  for  their  sup- 
port on  civil  regulations  and  on  the  world.  And  it  is  a  most  instructive 
fact,  that  in  the  struggles  made  previously  to  16C2,  by  the  world  to  break 
down  the  strict  scriptural  constitution  of  the  churches,  the  ministers  were 
generally  found  taking  the  lead  in  favoring  the  innovation.  "Many  of  the 
?ninisters  and  of  the  people  in  the  country,"  says  Trumbull  i.  310,  when 
stating  the  occasion  of  the  Synod  of  1662,  "were  for  extending  bap- 
tism, according  to  the  determination  of  the  general  council  in  1657;  but  the 
churches  were  so  generally  and  warmly  opposed  to  it,  that  it  could  not  be 
effected  without  a  Synod."  And  Cotton  Mather,  speaking  of  the  period 
subsequent  to  the  Synod,  says,  Magnalia,  book  5.  p.  82,  "Very  gradual  was 
the  procedure  of  the  churches  to  exercise  that  church  discipline  of  their 
children  which  the  synodical  propositions  had  recommended.  For,  though  the 
pastors  were  generally  principled  for  it,  yet  in  very  many  of  the  churches,  a 
number  of  the  brethren  were  so  stiffly  and  fiercely  set  the  other  way,  that  the 
pastors  did  forbear  to  extend  their  practice  unto  the  length  of  their  judg- 
ment, through  the  fear  of  uncomfortable  schisms  which  might  thereupon 

*  The  first  notices  I  have  met  with  of  the  commencement  of  this  practice  were  in  1640,  42. 
See  Winthrop's  Journal,  ii.  24,  and  93,  and  Hubbard's  Hist.  p.  412. 

t  Of  whose  influence  Hubbard  testifies  "Whatever  Mr.  Cotton  delivered  was  soon  put  into 
an  order  of  Court,  if  of  a  civil,  or  set  up  as  a  practice  in  the  church,  if  of  an  ecclesiastical 
concernment." 


110 

ensue."  But  in  time  the  churches  were  Drought  over,  with  their  ministers, 
to  the  views  and  wishes  of  the  world. — And  at  this  day,  how  are  faithful 
ministers  and  Christians,  in  many  towns  and  parishes,  hampered  in  their 
efforts  to  promote  vital  religion  by  this  legal  dependence  on  the  world? 
When  will  Massachusetts  fully  adopt  and  practice  upon  that  fundamental 
principle  of  civil  and  religious  freedom — an  entire  separation  between 
church  and  state?  Would  she  so  alter  her  constitution  and  laws  as  to  leave 
religion  to  its  own  inherent,  vital  energy,  and  the  promised  blessing  of 
its  Author — as  to  allow  every  religious  society  to  form  itself  and  continue 
its  own  existence,  and  contract  with  and  support  its  religious  teachers 
voluntarily,  according  to  the  ecclesiastical  regulations  of  the  denom- 
ination to  which  it  has  chosen  to  attach  itself,  only  establishing  and 
maintaining  the  validity  of  contracts  thus  made  just  as  of  other  voluntary 
contracts,  and  securing  to  each  denomination  the  unmolested  belief  and 
practice  of  its  own  freely  adopted  doctrines  and  mode  of  worship  and  dis- 
cipline;— she  would  do  more  than  can  be  done  in  all  other  ways,  to  sep- 
arate her  civil  councils  and  proceedings  from  the  improper  influence  of  the 
interests  and  views  of  religious  sects,  and  would  take  the  most  effectual 
step  she  has  ever  yet  taken,  having  direct  reference  to  religion,  for  the 
promotion  among  her  citizens  of  religious  peace  and  of  genuine  morality 
and  piety.  Every  patriot  and  Christian,  of  whatever  denomination,  ought, 
temperately,  but  diligently  and  perseveringly,  to  labor  for  the  speedy  con- 
summation of  such  a  change. 

Note  51.  Page  41. 
"I  fear,"  says  Mr.  Whitefield  in  his  Journal,  "that  many  [of  the  minis- 
ters] rest  in  a  head  knowledge — are  close  pharisees — and  have  only  a  name 
to  live.  It  must  needs  be  so,  when  the  power  of  godliness  is  dwindled 
away,  and  the  form  only  of  religion  has  become  fashionable  amongst  a  peo- 
ple." And  again,  "Many  that  preach,  I  fear,  do  not  experimentally  know 
Christ;  though  I  cannot  see  much  worldly  advantage  to  tempt  them  to  take 
upon  them  the  sacred  function."  See  Journal  at  New  England,  pp.  70,  9G. 
And  on  his  second  visit,  he  found  a  number  of  ministers  who  came  to  him 
with  thankful  acknowledgments  that  they  had  been  converted  by  the 
blessing  of  God  on  his  preaching  when  here  before.  And  similar  effects 
attended  his  preaching  during  the  second  visit.  In  the  Christian  History, 
i.  397,  398  may  be  seen  an  affecting  acknowledgment  of  this  kind  by 
Mr.  Porter,  then  minister  of  the  North  parish  in  Bridgewater.  I  find  too  in 
the  controversies  of  that  period  about  the  propriety  of  pronouncing  minis- 
ters unconverted,  that  it  seems  to  have  been  admitted  on  all  hands  that 
there  were  a  considerable  proportion  of  such  in  the  country. 

Note  52.  Page  41. 
"'Tis  now,"  said  Mr.  Parsons  pastor  of  the  church  of  the  West  Parish  of 
Lyme  Connecticut,  writing  to  Mr.  Prince  of  Boston  in  1744  an  account  of 
the  recent  revival  among  his  people,  "'Tis  now  more  than  ten  years  since  I 
have  seen  cause  to  renounce  Arminian  principles."  See  Christian  History 
ii.  123,  124.  "About  this  time,"  says  President  Edwards,  referring  to  1734, 
"began  the  great  noise,  in  this  part  of  the  country,  about  .irminianism, 
which  seemed  to  appear  with  a  very  threatening  aspect  upon  the  interests 
of  religion  here."  Works,  iv.  21.  New  York,  1830.  And  in  a  late  re- 
view, in  the  principal  Unitarian  periodical,  Christian  Examiner,  iv.  480,  of 
"the  revival  under  Whitefield,"  it  is  said,  "The  ministers  of  Boston  seem  to 
have  been  alarmed  at  the  inroads  which  Arminianism  and  Arianism  had 
already  began  to  make  in  this  vicinity." 

Note  53.     Page  42. 
The  history  of  this  revival  ought  to  be  carefully  studied  by  every  minis- 
ter, and  might  be  profitably  read  by  every  Christian,  at  the  present  day. 
The  principal  works  on  the  subject  are,  The  Christian  History,  compiled 
by  Mr.  Prince  of  Boston.  President  Edwards'  Thoughts  on  the  Revival  in 


Ill 

1740.  Trumbull's  History  of  Connecticut,  vol.  a,  chap.  8.  Dwight'sLifo 
of  President  Edwards,  chaps.  12 — 1"». 

In  a  manuscript  volume  of  Mr.  Prince  now  lying  before  me,  is  a  copy  of 
a  letter  from  his  daughter  Deborah  to  her  aunt  Mrs.  Sarah  Pierson,  of  Suf- 
folk, England,  obtained  by  her  father  after  her  decease,  and  dated  Boston, 
March  4,  1743;  part  of  which  is  occupied  witb  an  account  of  this  wonderful 
attention  to  religion;  which,  as  it  is  not  very  long,  and  gives  a  very  inter- 
esting view  of  the  extent  and  power  of  the  work,  as  well  as  of  the  opposi- 
tion it  encountered,  and  has  never  been  published,  will  be  here  inserted.  It 
is  as  follows. 

"In  my  last  letter  to  my  grandmother,  which  was  above  two  years  ago, 
1  gave  some  account  of  the  Revival  of  religion  in  this  town.  Since  which 
it  has  spread  from  one  end  of  the  land  unto  the  other;  and  that  cry,  What 
must  we  do  to  be  saved?  has  been  made  almost  universally  in  many  places. 

"Without  doubt  you  have  heard  various  reports  concerning  this  glorious 
appearance,  some  perhaps  greatly  to  its  disadvantage.  For  it  is  represented 
in  the  most  odious  colours  by  its  enemies,  from  the  pulpit  and  press.  Some 
call  it  the  work  of  the  Devil;  others,  who  deny  revelation,  call  it,  Distrac- 
tion; and  others  represent  it  as  mere  Mechanism.  And  they  spare  neither 
cost  nor  pains  to  bring  others  to  their  various  opinions.  But  He  that  sits  in 
the  heavens  laughs  at  their  vain  attempts,  and  often  discovers  their  deep 
laid  plots,  and  makes  them  turn  out  to  the  advancement  of  that  cause  which 
they  so  violently  oppose. 

"But  howmuchsoever  you  have  heard  of  the  errors  and  disorders,  I 
believe  the  one  half  of  the  glory  appearing  in  this  land  has  not  been  told 
you.  Indeed  it  is  inexpressible;  so  great,  that  it  is  the  opinion  of  many 
eminent  divines,  that  it  is  the  dawning  of  that  glorious  day,  when  the  whole 
earth  shall  be  filled  with  the  knowledge  of  the  Lord  as  the  waters  cover  the 
sea.  It  seems  as  if  the  Lord  was  hastily  calling  in  his  elect.  Sometimes  a 
new  face  of  things  spreads  over  a  whole  town  in  a  week  or  two's  time. 
Sometimes  there  has  been  an  hundred  struck  with  convictions  together  in 
one  sermon.  Yea,  at  Portsmouth,  it  was  reckoned  there  was  a  thousand 
awakened  to  a  deep  concern  about  their  souls,  in  about  three  days  time. 
And  great  numbers  have  come  out  of  their  distress,  lively,  zealous,  meek 
and  humble  Christians. 

"It  has  been  very  remarkable  at  Mlddlcborough,  where  my  uncle 
Thatcher  lives;  who,  before  this,  was  so  discouraged  with  his  unsuccess- 
fulness  that  he  was  upon  the  point  of  leaving  his  people.  Sometimes  there 
would  not  be  above  2  or  3  in  a  year  join  to  the  church:  and  now,  in  a  little 
more  than  half  a  year,  he  has  taken  in  150;  the  most  of  whom  give  a  very 
satisfactory  account  of  the  work  of  God  upon  their  souls.  It  has  been  as 
remarkable  in  many  other  places.  One  minister  in  the  country  told  my 
father,  that  there  was  not  one  family  in  his  parts  but  had  one  or  more  in  it 
awakened.  Another  writes  him  word  that,  in  another  town,  there  were 
200  hopefully  converted  in  two  months  time.  Vast  numbers  of  Indians 
have,  to  all  appearance,  been  called  out  of  darkness  into  his  marvellous 
light. 

"In  this  day  of  great  grace,  in  one  place,  where  great  numbers  of  them 
live,  who  would  hear  nothing  of  the  Gospel,  but  were  most  obstinately  bent 
against  it,  and  zealous  for  the  worship  of  their  false  gods,  when  one  of  our 
zealous  ministers  went  to  preach,  at  first  they  were  very  surly  and  would 
hear  nothing,  but  told  the  minister  they  did  not  want  him  there.  But  he, 
inspired  with  a  divine  courage  and  a  most  ardent  love  to  Christ  and  their 
perishing  souls,  would  not  leave  them  so;  but,  when  night  came  on,  laid 
him  down  to  sleep  upon  the  ground  in  one  of  their  wigwams.  And  though 
he  was  in  danger  of  being  murder'd,  and  only  one  Englishman  with  him, 
such  was  his  confidence  in  God,  that  he  slept  very  securely;  and  when 
waked  in  the  middle  of  the  night,  by  the  Indians  getting  up  and  coming 
into  the  wigwam  with  their  large  sticks,  only  said  to  his  companion, 
'Brother,  if  the  Lord  has  any  work  for  us  to  do,  we  are  immortal  till  it  is 
done,  and  if  he  has  not,  they  will  only  give  us  a  sweet  push  into  eternal 
rest.'  But  the  Lord  suffered  them  not  to  hurt  them.  And  in  the  morning, 
the  minister  fell  to  exhorting  and  pleading  with  them,  with  so  much  ear- 


112 

nestness  and  affection  as  something  moved  them;  and  they  told  him,  if  he 
would  go  on  the  side  of  a  hill  where  there  was  no  snow  (it  being  winter) 
they  would  hear  him.  So  he  did;  and  they  sent  and  gathered  a  great  num- 
ber together.  And  while  he  was  saying  the  cxv  Psalm,  of  the  vanity  of 
the  idols  of  the  heathen,  they  were  convinced  that  the  idols  which  they 
and  their  fathers  had  worshipped  from  time  immemorial,  were  no  gods,  and 
asked  the  minister  what  they  must  do  with  them.  He  told  them  they  must 
burn  them  immediately.  Some  of  them  ran  and  fetched  four  images,  which 
they  said  they  and  their  fathers  had  worshipped,  and  burnt  them,  with 
indignation  at  their  own  stupidity.  By  this  they  were  prepared  to  receive 
the  Gospel;  at  the  preaching  of  which  great  numbers  were  brought  under 
deep  conviction  of  their  lost  condition  by  nature,  and  of  their  absolute 
need  of  Christ.  And  numbers  have  attained  to  a  joyful  discovery  of  his 
all-sufficiency  and  readiness  to  save  even  them,  and  give  a  clear  and 
satisfying  account  of  their  closing  with  him  by  faith:  They  discover  a 
great  distrust  of  themselves;  and,  sensible  of  their  own  ignorance,  are  glad 
of  instruction,  and  very  earnest  to  learn  to  read,  that  they  may  know  the 
will  of  God  in  his  word.  This  is  the  Lord's  doing,  and  it  is  marvellous  in 
our  eyes.  I  could  not  forbear  giving  you  a  particular  account  of  this 
remarkable  occurrence,  it  was  so  pleasing.  But  I  must  conclude.  So 
numerous  are  the  triumphs  of  our  glorious  Redeemer  over  his  enemies  in 
this  day  of  his  power  and  grace,  it  would  fill  volumes  to  be  particular." 

Note  54.    Page  43. 

The  proofs  of  the  prevalence  at  the  period  here  referred  to,  of  the 
prejudices  mentioned  against  experimental  religion,  and  to  a  great  extent 
of  Arminian,  and  to  some  extent,  though  covertly  in  most  instances  at  the 
time,  of  Arian,  doctrines,  are  express  and  abundant.  President  Edwards, 
in  his  farewell  sermon  at  Northampton  in  1750,  speaks  thus  of  Arminianism 
and  doctrines  of  like  tendency.  "The  progress  they  have  made  in  the  land 
within  these  seven  years,  seems  to  have  been  vastly  greater  than  at  any 
time  in  the  like  space  before:  and  they  are  still  prevailing,  and  creeping 
into  almost  all  parts  of  the  land,  threatening  the  utter  ruin  of  the  credit  of 
those  doctrines  which  are  the  peculiar  glory  of  the  Gospel,  and  the  interests 
of  vital  piety."  "And  if  these  principles  should  greatly  prevail  in  this 
town,  as  they  very  lately  have  done  in  another  large  town  I  could  name, 
formerly  greatly  noted  for  religion,  and  so  for  a  long  time,  [Boston,  no 
doubt,]  it  will  threaten  the  spiritual  and  eternal  ruin  of  this  people,  in  the 
present  and  future  generations."  Works,  i.  649,  650,  New  York,  1830. 
And  in  the  preface,  dated  May  26, 1757,  to  the  first  edition  of  his  treatise 
on  Original  Sin,  (8vo.  Boston,  1758,)  referring  to  Dr.  Taylor's  book  on  that 
subject,  which  advocated  the  Arminian  or  Pelagian  doctrine,  he  says,  "No 
one  book  has  done  so  much  towards  rooting  out  of  these  western  parts  of 
New  England  the  principles  and  scheme  of  religion  maintained  by  our 
pious  and  excellent  forefathers,  the  divines  and  Christians  who  first  settled 
this  country,  and  alienating  the  minds  of  many  from  what  I  think  are 
evidently  some  of  the  main  doctrines  of  the  Gospel."  "This  book  has 
now  for  many  years  been  spread  abroad  in  the  land,  without  any  answer 
as  an  antidote;  and  so  has  gone  on  to  prevail  with  little  controul." 
Dr.  Bellamy,  in  1750,  said,  in  the  preface  to  his  "True  Religion  Delin- 
eated," "It  has  doubtless  appeared  as  a  thing  strange  and  dark  to  many 
pious  persons,  and  occasioned  not  a  little  perplexity  of  mind,  to  observe 
what  has  come  to  pass  in  New  England  since  the  year  1740.  That  there 
should  be  so  general  an  outpouring  of  the  Spirit,  so  many  hundreds  and 
thousands  awakened  all  over  the  country,  and  such  an  almost  universal 
external  reformation,  and  so  many  receive  the  word  with  joy;  and  yet,  after 
all,  things  come  to  be  as  they  now  are:  so  many  fallen  away  to  carnal 
security,  and  so  many  turned  enthusiasts  and  heretics,  and  the  country  so 
generally  settled  in  their  prejudices  against  experimental  religion  and  the 
doctrines  of  the  Gospel,  and  a  flood  of  Arminianism  and  immorality  ready 
to  deluge  the  land."  Works,  i.  49.  And  in  a  letter  to  Scripturista,  pub- 
lished in  1760,  and  designed  as  a  warning  against  prevailing  errors,  he 


113 

says,  "But  perhaps  you  will  say,  'Tho  Calvinists  are  too  suspicious 
already.  There  are  no  Arminians,  no  Arians,  no  Sociuians,  «fec.  among  us. 
The  cry  is  raised  by  designing  men,  merely  to  answer  political  ends.'  Oh, 
my  good  Scripturista.  O,  that  this  were  indeed  the  case  !  O,  that  our  fears 
were  quite  groundless  !  How  soon  would  I  believe  it,  if  you  could  help 
me  to  'see  just  reason  for  it.'  But  how  would  the  party  through  New 
England  laugh  at  our  credulity  in  Connecticut,  if  their  friends  among  us 
could  make  us  believe  all  to  be  safe,  till  they  could  carry  their  points  here, 
as  they  have  elsewhere.  In  New  Hampshire  province,  this  party  have 
actually,  three  years  ago,  got  things  so  ripe  that  they  have  ventured  to 
new-model  our  Shorter  Catechism;  to  alter,  or  entirely  leave  out,  the 
doctrines  of  the  Trinity,  of  the  decrees,  of  our  first  parents  being  created 
holy,  of  original  sin,  Christ  satisfying  divine  justice,  effectual  calling,  jus- 
tification, adoption,  sanctification,  assurance  of  God's  love,  perseverance  in 
grace,  &c,  and  to  adjust  the  whole  to  Dr.  Taylor's  scheme.  And  in  their 
preface  to  this  new  catechism  they  tell  the  world,  that  'The  snarling  of 
party  bigots  will  be  little  regarded;'  i.  e.  if  all  the  Calvinists  in  the  country 
are  disobliged  to  see  their  whole  scheme  given  up,  they  do  not  care.  They 
look  upon  us  all  as  snarling  bigots,  not  to  be  regarded.  This  is  honest: 
now  they  speak  their  hearts,  and  tell  the  world  how  they  feel!  Come  from 
New  Hampshire  along  to  Boston;  and  see  there  a  celebrated  D.  D.,  at  the 
head  of  a  large  party!  He  boldly  ridicules  the  doctrine  of  the  Trinity,  and 
denies  the  doctrine  of  justification  by  faith  alone,  in  the  sight  of  all  the 
country,  in  his  book  of  sermons.  Come  nearer  home,"  &c.  Works,  iii. 
386,  387. — In  the  records  of  the  Convention  of  Congregational  Ministers  of 
Massachusetts,  is  the  following  entry.  Meeting  May  31,  and  June  1,  1758. 
"A  Proposal  made  by  Revd.  Dr.  Sewall  to  bear  Testimony  against  the 
dangerous  Errors  in  Opinion  and  Corruptions  in  Practice  which  are  pre- 
vailing among  us,  and  to  declare  our  Adherence  to  the  Doctrines  of  the 
Gospel  as  these  have  been  handed  down  to  us  by  our  Fathers  in  the  Con- 
fession of  Faith  owned  and  consented  to  by  the  Elders  and  Messengers  of 
the  Chhs.  in  New  England,  May  12,  1630.  The  Question  being  put, 
whether  the  Convention  would  act  on  this  Proposal,  it  passed  in  ye  Nega- 
tive."— In  the  Life  of  the  celebrated  Dr.  Hopkins  of  Newport,  p.  95,  is  the 
following  statement.  "In  1768,  a  sermon  which  I  preached  in  the  Old  South 
Meeting  House  in  Boston,  was  published  at  the  desire  of  a  number  of  the 
hearers.  The  title  of  it  is,  'The  importance  and  necessity  of  Christians 
considering  Jesus  Christ  in  the  extent  of  his  high  and  glorious  character.' 
The  text,  Hebrews  iii.  1.  It  was  composed  with  a  design  to  preach  it  in 
Boston,  as  I  expected  soon  to  go  there,  under  a  conviction  that  the  doctrine 
of  the  divinity  of  Christ  was  much  neglected,  if  not  disbelieved,  by  a  number 
of  the  ministers  in  Boston." — And  in  a  letter  from  the  late  President  John 
Adams  to  the  late  Rev.  Dr.  Morse  of  Charlestown,  dated  May  15,  1815, 
and  subsequently  published  in  the  Christian  Disciple,  the  writer  says, 
"Sixty  five  years  ago,  my  own  minister.  Rev.  Lemuel  Bryant;  Dr.  Jona- 
than Mayhew  of  the  West  Church  in  Boston;  Rev.  Mr.  Shute  of  Hingham; 
Rev.  John  Brown  of  Cohasset;  and,  perhaps  equal  to  all,  if  not  above  all, 
Rev.  Mr.  Gay  of  Hingham,  were  Unitarians.  Among  the  laity,  how  many 
could  I  name,  lawyers,  physicians,  tradesmen,  and  farmers.  I  could  fill  a 
sheet,  but  at  present  will  only  name  one,  Richard  Cranch,  a  man  who  has 
studied  divinity  and  Jewish  and  Christian  antiquities,  more  than  any 
clergyman  now  existing  in  New  England.  More  than  fifty  six  years  ago,  I 
read  Dr.  Samuel  Clarke,  Emlyn,"  &c. 

Note  55.  Page  44. 
In  the  summer  of  1747,  the  excellent  David  Brainerd,  as  already  men- 
tioned, spent  some  time  in  Boston,  with  a  view  to  the  recovery  of  his 
health.  While  here  he  says  in  his  Diary,  "I  had  many  visitants;  with 
whom,  when  I  was  able  to  speak,  I  always  conversed  of  the  things  of 
religion;  and  was  peculiarly  assisted  in  distinguishing  between  the  true  and 
false  religion  of  the  times.     There  is  scarcely  any  subject,  which  has  been 

15 


114 

matter  of  controversy  of  late,  but  I  was,  at  one  time  or  other,  compelled  to 
discuss  and  shew  my  opinion  respecting  it;  and  that  frequently  before 
numbers  of  people.''  And  his  biographer  says,  "Before  he  came  away,  he 
had  occasion  to  bear  a  very  full,  plain  and  open  testimony  against  that 
opinion,  that'the  essence  of  saving  faith  lies  in  believing  that  Christ  died  for 
me  in  particular,  and  this  is  the  first  act  of  faith  in  a  true  believer's 
closing  with  Christ.'  He  did  it  in  a  long  conference  he  had  with  a  gentle- 
man, who  has  very  publicly  and  strenuously  appeared  to  defend  that 
tenet."  Dwight's  Life  of  Brainerd,  pp  409,  413. — Abundant  expedience  has 
evinced,  that  this  mistaken  view  of  faith  tends  strongly  to  produce  a  prac- 
tical Antinomianism.  It  renders  the  preaching  of  those  who  embrace  it, 
almost  exclusively  what  has  been  often  called  'privilege  preaching,'  in 
which  the  obligations  of  saints  and  sinners  are  almost  entirely  left  out  of 
view,  and,  of  course,  the  truth  exhibited  is  comparatively  powerless.  It  is 
evident,  from  the  sermons  that  were  published,  and  from  the  habitual  char- 
acter of  the  texts  of  those  not  published  as  preserved  in  journals,  &c,  that 
the  preaching  of  the  ministers  here,  who  meant  to  adhere  to  the  Calvinistic 
faith,  at  the  time  now  referred  to,  was  very  much  of  this  character.  And 
from  Dr.  Bellamy  we  learn  that  publications  tending  to  the  same  result, 
had  been  extensively  circulated,  and  exerted  much  influence  in  New  Eng- 
land, before  1759,  when  he  published,  in  opposition  to  these  views,  his 
"Letters  and  Dialogues  on  Theron  and  Aspasio."  With  the  same  views, 
he  published  in  1762,  a  treatise  on  "The  Glory  of  the  Gospel;"  and  in 
1763,  "A  Blow  at  the  Root  of  the  refined  Antinomianism  of  the  present 
age," 

Note  56.  Page  45. 
The  Semi-Arians  believed  that  the  Son  is,  not  of  the  same,  but  of  like 
substance^,  with  the  Father,  derived  or  emanating  from  the  Father,  possess- 
ing all  divine  attributes  except  literal  self-existence  and  independence  and 
absolute  eternity.  The  theory  of  the  Rev.  Noah  Worcester  D.'D.  is  sub- 
stantially the  same,  viz.  that  Jesus  Christ  "is  neither  the  self-existent  God, 
nor  a  self-existent  Person,  but  a  being  who  properly  derived  his  existence 
and  nature  from  God."  Bible  News.  Third  edition,  pp.  55,  57.  The  evi- 
dence which  has  compelled  me  to  conclude,  and  constrained  me  in  candour 
to  state  in  the  sermon,  that  Dr.  Eckley  adopted  this  scheme  is  the  follow- 
ing. Pages  7  and  8  of  the  "Address  to  the  Trinitarian  Clergy"  annexed  to 
the  work  just  referred  to,  its  author,  speaking  of  the  reception  his  book  had 
met  with  from  "Arians  and  Socinians,"  says,  "others  may  have  been  pleas- 
ed, because  they  thought  my  sentiments  in  the  highest  degree  honorary  to 
the  Saviour  of  the  world.  This  I  have  abundant  reason  to  suppose  was  the 
case  with  the  late  Dr.  Eckley,  whose  piety  and  candour  could  not  secure 
him  from  reproach."*  To  this  passage  is  appended  this  note.  "Extracts 
from  Dr.  Eclcley's  letter  to  my  brother  of  Salisbury.  'My  plan,  when  I  saw 
you,  as  I  think  I  intimated,  respecting  the  Son  of  God,  was  very  similar 
to  what  your  brother  has  now  adopted.  The  common  plan  of  three  self- 
existent  persons  forming  one  Essence  or  infinite  Being,  and  one  of  these 
persons  being  united  to  a  man,  but  not  in  the  least  humbling  himself  or  suf- 
fering, completely  leads  to  and  ends  in  Socinianism;  and  though  it  claims 
the  form  of  orthodoxy,  it  is  as  a  shadow  without  the  substance;  it  eludes  in- 
spection; and  I  sometimes  say  to  those  who  are  strenuous  for  this  doctrine, 
that  they  take  away  my  Lord,  and  I  know  not  where  they  place  him.' — 
'The  orthodoxy,  so  called  of  Waterland,  is  as  repugnant  to  my  reason  and 
views  of  religion,  as  the  heterodoxy  of  Lardner;  and  I  am  at  a  loss  to  see 
that  any  solid  satisfaction,  for  a  person  who  wishes  to  find  salvation  through 
the  death  of  the  Son  of  God,  can  be  found  in  either.' — 'I  seek  for  a  plan 
which  exalts  the  personal  character  and  attributes  of  the  Son  of  God  in  the 

*The  connexion  in  which  Dr.  Eckley 's  name  is  here  introduced,  fairly  implies  that  Dr. 
Worcester  considered  him  an  Arian  oraSocinian.  But  he  was  neither;  he  had  swerved 
from  no  other  article  of  the  orthodox  faith  but  that  of  the  essential  divinity  of  Christ;  and 
in  relation  to  this,  his  views  were  not  Socinian,  nor  Arian,  but,  as  stated  and  the  evidence 
now  to  be  presented  compels  us  to  conclude,  Semi-Arian. 


115 

highest  possible  degree.  The  plan  which  your  brother  lias  chosen  does  this. 
— The  scheme  he  has  adopted  affords  lighl  and  comfort  to  tlio  Christian.  1 
have  long  thought  so;  and  I  continue  to  think  J  have  not  been  mistaken.' — 
In  a  letter  to  myself  the  Doctor  wrote  thus,  'What  you  have  admirably  well 
said,  Sir,  respecting  tlio  likeness  of  a  Son  to  his  Father,  and  of  the  Bon 
of  God's  possessing  the  same  nature  (of  consequence  divine)  with  the  Fa- 
ther, resulting  from  the  fact  of  his  being  his  begotten  and  own  Son,  is  suf- 
ficient in  my  mind  as  the  ground  or  reason  of  his  exaltation  to  the  high 
rank  you  conceive  him  to  hold  in  the  system;  God  of  God,  Light  of  Light 
— to  whom  the  Father  hath  given  to  have  life  in  himself— to  whom  he 
may  make  all  possible  communications  as  to  his  own  Son — may  give  to 
him  all  power  in  heaven  and  earth,  putting  all  things  under  him,  but 
Himself—  seat  him  at  his  own  right  hand  on  the  throne,  and  command  all 
men  to  honor  him  as  the  angels  do  in  heaven.' — Thus  the  good  man,  'being 
dead,  yet  speaketh.'  " 

Note  57.     Page  45. 

Mrs.  Mason  was  the  second  wife  of  Mr.  Jonathan  Mason  sometime  a 
deacon  of  the  Old  South  church.  Her  mother,  the  wife  of  Mr.  Hugh  Vans 
a  Scotch  merchant  settled  in  Boston,  was  a  daughter  of  the  Rev.  Mr. 
Pemberton  minister  of  the  Old  South.  Mrs.  Mason  was  greatly  distin- 
guished for  intelligent,  consistent  and  devoted  piety. 

Mrs.  Waters  was  a  daughter  of  Thomas  and  Sarah  Dawes,  members  of  the 
Old  South  Church,  and  was  born  Jan.  13,  1721.  At  sixteen  years  of  age, 
she  joined  the  church  of  which  her  parents  were  members,  Feb.  8,  173G; 
but,  as  she  afterwards  had  no  doubt,  was  at  that  time  destitute  of  true  piety. 
"The  world  was  still  her  idol;  the  love  of  self  her  ruling  passion;  and  she 
soon  relapsed  into  a  state  of  great  stupidity  and  sloth."  She  was  consider- 
ably moved  by  the  preaching  of  Mr.  Whitefield  in  1740;  and  subsequently, 
under  that  of  Mr.  Tennent,  was  effectually  awakened,  and  brought  to  a 
saving  knowledge  of  Christ.  She  lived,  a  devoted  and  exemplary  Chris- 
tian, to  near  the  age  of  ninety-six,  and  died  Nov.  22,  181G.  She  was  the 
founder  of  the  female  prayer  meeting  alluded  to  in  the  sermon,  of  which 
the  following  account  is  given  in  her  Memoirs  by  the  late  Rev.  Mr.  Hunt- 
ington. 

"Convinced  of  the  necessity,  and  utility  of  prayer;  and  encouraged  by 
the  examples  of  union  in  this  exercise,  recorded  in  the  sacred  volume;  she 
proposed  to  several  of  her  young  female  friends,  who  were  'partakers  of 
like  precious  faith'  with  herself,  to  appropriate  one  afternoon  of  every 
week  to  this  most  delightful  purpose.     The  proposal  was  gladly  embraced. 

"Unwilling,  however,  to  act  unadvisedly  on  a  subject  of  so  much  impor- 
tance, they  applied  to  their  respected  pastor,  the  Rev.  Mr.  Prince,  whose 
daughter  was  one  of  the  number,  for  counsel.  Gratified  to  find  they  were 
so  piously  disposed,  he  encouraged  them  to  carry  their  wishes  into  effect; 
and  assured  them  of  his  readiness  to  give  them  all  the  assistance  in  his 
power.  Desirous  of  avoiding  all  ostentation,  and  as  far  as  possible,  publici- 
ty, the  execution  of  their  purpose  was  for  a  considerable  time  delayed,  for 
want  of  a  suitable  place  at  which  to  meet.  At  length,  encouraged  by  the 
promise,  'if  any  man  lack  wisdom,  let  him  ask  of  God,  who  giveth  liberally 
and  upbraideth  not,  and  it  shall  be  given  him;'  they  set  apart  a  day,  on 
which,  unitedly  to  implore  the  Divine  direction.  Immediately  after,  a 
striking  providence  relieved  them  from  their  embarrassment,  and  confirmed 
their  faith  in  the  efficacy  of  prayer.  Miss  Dawes,  while  returning  home 
from  the  meeting,  through  Portland  street,  observed  a  lady  with  whom  she 
was  unacquainted,  beckoning  to  her  to  approach.  'I  hear,'  said  she,  'my 
dear,  that  you  have  found  Christ.'  'I  trust  that  I  have,'  was  the  reply; 
'and  He  is  the  chirfest  among  ten  thousand,  and  altogether  lovely.'  'Come 
in,  come  in,'  said  the  lady,  'I  want  to  see  and  converse  with  you.'  The 
invitation  was  readily  accepted.  Miss  Dawes  then  communicated  to  her, 
in  compliance  with  her  request,  the  change  through  which  she  had  passed; 
and  concluded,  with  mentioning  the  purpose,  for  which  she,  and  her  Chris- 
tian  companions    had   been    engaged    that    afternoon.       'My    dear    young 


116 

friend,'  said  the  lady,  'God  has  sent  you  here.  I  have  this  day  been  kneel- 
ing in  that  place  (pointing  to  a  stair-case  in  sight)  intreating  him  to  open 
the  way  for  such  a  meeting  as  you  contemplate,  in  my  house.  1  am  much 
confined  at  home;  and  of  course  deprived  in  a  great  measure  of  the  privi- 
leges which  others  enjoy,  who  'speak  often,  one  to  another,'  and  to  God. 
Nothing  could  delight  me  more  than  to  have  you  convene  under  this  roof. 
There  is  but  one  difficulty  which  I  can  think  of  in  the  way.  My  husband, 
though  kind  and  affectionate  to  me,  is  not  a  man  of  religion;  and  may  per- 
haps object.  He  is  out  now.  But  I  will  ask  his  consent  as  soon  as  he  re- 
turns, and  then  let  you  know  the  result.'  The  result  was  as  favorable  as 
could  have  been  desired.  A  place  being  now  provided  for  the  meeting;  the 
little  band,  that  the  design  of  their  union  might  not  in  future  be  frustrated 
by  the  admission  of  unsuitable  associates,  requested  Mr.  Prince  to  draft 
them  a  form  of  covenant,  confession  of  faith,  and  rules  of  discipline,  which 
every  member  should  be  required  to  subscribe.  This  excellent  man  cheer- 
fully complied  with  their  request;  earnestly  commending  them  to  'Him, 
who  despiseth  not  the  day  of  small  things.' 

"The  society  met  eighteen  years  at  the  house  of  this  pious  lady.  At  the 
expiration  of  that  time,  her  husband  became  dissatisfied;  and  another  place 
was  procured.  It  was  not  long,  however,  before  he  regretted  the  removal 
— confessed  that  nothing  in  his  worldly  affairs  had  succeeded  to  his  wishes 
since;  and  begged  that  his  house  might  again  become  an  house  of  prayer. 
Rejoiced  at  the  change  in  his  mind,  the  society  immediately  returned  to  the 
place  where  they  at  first  convened;  and  which,  so  many  seasons — delightful 
and  refreshing  seasons  of  communion  with  God,  and  one  another,  had  en- 
deared. There  they  continued  to  meet,  until  the  British  took  possession  of 
Boston,  in  1775,  when  they  were  dispersed.  After  the  evacuation  of  the 
town,  they  again  assembled  as  before,  though  in  a  different  place;  and  have 
continued  to  do  so,  to  the  present  day;  the  vacancies  occasioned  by  death, 
and  otherwise,  being  supplied,  and  more  than  supplied,  by  the  addition  of 
new  members." 

In  the  time  of  the  revival  in  1740 — 42  many  private  meetings  for 
prayer  and  religious  conference  were  instituted,  among  males  as  well  as  fe- 
males, some  of  which  continued  till  the  revolutionary  war.  At  least  one 
composed  of  male  members  of  the  Old  South  Church,  was  resumed  upon 
the  return  of  the  inhabitants  after  the  departure  of  the  British  troops.  It 
was  again  discontinued  after  three  or  four  years,  and  never  revived. 

Note  58.  Page  48. 
The  churches  invited  to  assist  in  the  ordination  of  Mr.  Huntington  were, 
"the  Congregational  churches  in  this  town;  the  church  at  New  Haven,  un- 
der the  patoral  care  of  the  Rev.  Doct.  Timothy  Dwight;  the  church  at 
New  London,  under  the  pastoral  care  of  the  Rev.  Abel  McEwen;  the 
church  at  Goshen,  under  the  pastoral  care  of  the  Rev.  Asahel  Hooker;  the 
church  at  Charlestown,  under  the  pastoral  care  of  the  Rev.  Doct.  Jedediah 
Morse;  and  the  church  at  Roxbury,  under  the  pastoral  care  of  the  Rev. 
Thomas  Gray." — In  1S09,  Mr.  Huntington  married  Miss  Susan  Mansfield, 
daughter  of  the  Rev.  Achilles  Mansfield  of  Killingworth,  Conn.  Mrs. 
Huntington  deceased  in  1823.  Her  Memoirs  have  since  been  published. 
A  son  and  three  daughters  survive. 

Note  59.  Page  49. 
The  following  particulars  respecting  Dr.  Eckley,  in  addition  to  those 
given  in  the  text,  are  from  his  funeral  sermon,  by  the  Rev.  Dr.  Lathrop  of 
the  Old  North  Church. '  "Dr.  Eckley  was  born  in  the  city  of  London,  [Oct. 
11.  1750.  O.  S.,]  and  received  the  early  part  of  his  education  in  his  native 
country.  When  he  was  about  17  years  of  age,  his  father  removed  his  fam- 
ily to  America,  and  settled  himself  on  an  estate  in  New  Jersey.  Soon 
after  he  placed  this  son  in  the  college  at  Princeton,  where  he  commenced 
bachelor  of  arts  in  the  year  ]?72.  His  theological  studies,  from  the  time  of 
his  receiving  the  first  honors  of  the  college  to  his  preaching,  were  under 
the  direction  of  distinguished  divines;  and  his  first  appearances  in  the  pul- 


117 

pit  were  such  as  gave  his  friends  great  satisfaction."  "The  college  in 
which  Mr.  Eckley  received  his  education,  conferred  on  him  the  degree  of 
doctor  in  divinity,  after  he  had  been  settled  in  the  ministry  about  15  years." 

NoTI   60.      I'-V.k   50. 

The  ministers  and  churches  invited  to  the  Council  called  for  the  ordina- 
tion of  the  present  pastor  were,  "Rev.  Dr.  Nott,  President  of  Union  College; 
the  Rev.  Professors  Alexander  and  Miller  of  Princeton  New  Jersey;  the 
Second  Presbyterian  Church  in  Albany,  under  the  pastoral  care  of  the  Rev. 
Mr.  Chester;  the  First  Congregational  church  in  West  Springfield,  under 
the  pastoral  care  of  the  Rev.  Mr.  Sprague;  the  Rev.  Professors  of  the  The- 
ological Institution  at  Andover,  and  the  church  under  their  care;  together 
with  all  those   pastors  of  churches  who  have,  in  conjunction  with  the  said 

{>rofessors,  aided  in  supplying  our  pulpit  since  the  lamented  decease  of  our 
ate  pastor  the  Rev.  Mr.  Huntington,  with  their  respective  churches,  and  in 
addition  thereto,  the  West  Church  in  Boston,  under  the  care  of  the  Rev. 
Mr.  Lowell.  The  following  is  supposed  to  be  a  list  of  the  pastors  intended 
in  this  vote,  viz.  Messrs.  D.  Huntington,  Codman,  Storrs,  Gile,  Dwight,  Fay, 
Holmes,  Osgood,  Edwards,  Oliphant  of  Beverly,  Cornelius,  Worcester,  Em- 
erson of  Salem,  Emerson  of  Reading,  Walker  of  Danvers,  Green  of  Read- 
ing, Rockwood,  and  Jenks." 

Note  CI.    Page  54. 

Of  Madam  Norton  previous  to  her  marriage,  I  have  been  able  to  find  no 
account,  except  the  following  hint  in  the  life  of  her  husband  in  the  Magna- 
lia.  "In  the  year  1634,  having  married  a  gcntleicoman  both  of  good  estate  and 
good  esteem,  he  took  shipping  for  New  England,"  &c.  Mr.  Norton,  left 
no  children. 

The  land  now  occupied  by  the  Old  South  Meeting  House,  it  would  seem 
from  the  following  extracts  from  Winthrop's  Journal,  i,  318,  came  very  near 
being  possessed  for  a  similar  purpose  by  the  First  Church.  "Nov.  1639. 
Their  old  meeting  house  being  decayed,  and  too  small,  they  sold  it  away, 

and  agreed  to  build  another But  there  grew  a  great  difference  among  the 

brethren  where  this  new  one  should  stand.  Some  were  for  the  green, 
(which  was  the  governor's  first  lot,  and  he  had  yielded  it  to  the  church,  &c); 
others,  viz.  the  tradesmen  especially,  who  dwelt  about  the  market-place, 
desired  it  might  stand  still  near  the  market,  lest  in  time  it  should  divert  the 
chief  trade  from  thence.  The  church  referred  it  to  the  judgment  and  deter- 
mination of  five  of  the  brethren,  who  agreed  that  the  fittest  place  (all  things 
considered)  would  be  near  the  market;  but,  understanding  that  many  of  the 
brethren  were  unsatisfied,  and  desired  rather  that  it  might  be  put  to  a  lot, 
they  declared  only  their  opinions  in  writing,  and  respited  the  full  determi- 
nation to  another  general  meeting,  thinking  it  very  unsafe  to  proceed  with 
the  discontent  of  any  considerable  part  of  the  church.  When  the  church 
met,  the  matter  was  debated  to  and  fro,  and  grew  at  length  to  some  earnest- 
ness, &c;  but,  after  Mr.  Cotton  had  cleared  it  up  to  them,  that  the  remov- 
ing it  to  the  green  would  be  a  damage  to  such  as  dwelt  by  the  market,  who 
had  there  purchased  and  built  at  a  great  charge,  but  it  would  be  no  damage 
to  the  rest  to  have  it  by  the  market,  because  it  would  be  no  less,  but  rather 
more,  convenient  for  them  than  where  the  former  stood,  they  all  yielded  to 
have  it  set  by  the  market-place;  and,  though  some  remained  still  in  their 
opinion  that  the  green  were  the  fitter  place,  yet,  for  peace  sake,  they  yielded 
to  the  rest  by  keeping  silence  while  it  passed." 

It  appears  from  Suffolk  Records,  Lib.  1 ,  Fol.  102,  that  John  Winthrop  of 
Boston  conveyed  to  his  son  Stephen  Winthrop,  12.  (9.)  1643,  and  recorded 
2G.  (1.)  1648,  "All  that  my  lot  or  parcel  of  land  in  Boston,  called  the  Greene, 
lyeing  by  the  Spring"  [in  what  is  now  called  Spring  Lane];  reserving  to 
himself  and  Margaret  his  wife  the  use  of  half  of  it,  and  half  of  the  buildings 
to  be  thereupon  erected,  "for  the  term  of  their  lives  and  the  longest  liver." 
And  from  Lib.  3.  Fol.  257,  it  appears  that,  on  the  26th  of  March  1659.  and 
recorded  July  28, 1659,  a  conveyance  was  made  as  follows,  viz.  "Judith 
Winthropp  of  the  Cittie  of  Westminster  in  the  County  of  Middlesex,  Widow, 


118 

Relict  of  Stephen  Winthropp  late  of  James  Street  in  Westminster  Esqr.  de- 
ceased— John  Chamberlaine  of  the  Cittie  of  Westminster  Esqr.  and  Thomas 
Plumpin,  Cittizen  and  Merchant  Taylor  of  London — Executors  of  the  last 
Will  and  Testament  of  the  said  Stephen  Winthropp — to  John  Norton, 
Teacher  to  the  Church  of  Boston — for  the  sura  of  £200,0,00 — all  that  Mes- 
suage or  Tennement  with  the  appurtenances,  and  one  Garden  or  Garden 
platt,  to  the  said  Messuage  or  Tenement  adjoining  and  belonging,  Contayn- 
ing  together  in  the  whole  by  estimation  One  Acre,  be  the  same  more  or 
lesse,  now  in  the  tennor  or  occupation  of  the  said  John  Norton  or  his  assigns, 
scittuate  lying  and  being  in  Boston,  which  Messuage  or  tenement  and  Gar- 
den or  Garden  platt,  doe  abutt  on  the  highway  leading  from  Boston  to  Rox- 
bury  on  the  West,  on  the  ground  of  Aamos  Richardson  the  highway  there 
leading  to  the  Spring  and  the  ground  late  of  William  Tilley  on  the  North 
part,  upon  the  ground  late  of  William  Hilliard  Esq.  and  Robert  Knight  on 
the  East,  and  on  the  highway  there  leading  to  the  sea  side  on  the  South." 
&c. 

Mrs.  Norton's  first  deed  was  to  "Capt.  Thomas  Savage,  Capt.  William 
Davis,  Mr.  Hezekiah  Usher,  Mr.  Edward  Rawson,  Mr.  John  Hull,  Mr. 
Peter  Oliver,  Mr.  Josiah  Scottow,  Mr.  Edward  Ransford,  Mr.  Richard  Trus- 
dall,  and  Mr.  Jacob  Eliott,  and  to  such  as  they  shall  associate  to  themselves, 
their  heirs  and  successors  forever;  for  the  erecting  of  a  House  for  their  as- 
sembling themselves  together  publicly  to  worship  God,  as  also  the  erecting 
of  a  Dwelling-house  for  such  minister  or  ministers  as  shall  be  by  them  and 
their  successors  from  time  to  time,  orderly  and  regularly  admitted  for  the 
pastor  or  teacher  to  the  said  church  or  assembly,  and  for  the  accommodation 
of  the  said  dwelling  house  for  the  minister  or  ministers  as  shall  from  time  to 
time  so  be  chosen  as  aforesaid,  and  for  the  accommodation  of  the  Meeting- 
House  with  convenient  passages  of  ingress,  egress  and  regress  for  the  people 
that  shall  there,  from  time  to  time,  assemble  as  aforesaid,  and  for  no  other 
intent,  use  or  purpose  whatsoever."  Suffolk  Rec.  Lib.  6.  folio  26. — Her 
second  deed,  after  referring  to  the  former  one,  and  to  the  grantees  therein 
named  as  "erecting  a  Meeting  House  on  the  place  and  becoming  a  church 
of  Christ  with  whom  I  have  had  communion  ever  since,"  "absolutely,  clearly, 
and  fully  grants  and  confirms"  the  piece  of  land  described,  "unto  the  said 
Thomas  Savage,  Edward  Rawson,  John  Hull,  Joshua  Scottow,  Edward 
Raynsford  and  Jacob  Elliot  yet  alive,  and  to  such  as  they  have  associated 
unto  them  in  church  fellowship,  or  shall  be  associated  to  them  and  to  their 
heirs  and  successors  forever,  for  the  ends  and  purposes  in  the  first  above 

mentioned  deed  of  April  the  first  1669  fully  and  amply  declared:" "to 

have  and  to  hold  the  granted  peace  or  parcell  of  land,  with  the  house  there- 
on erected,  with  the  libertyes,  privileges  and  appurtenances  thereunto 
bounded  and  belonging  as  above  expressed,  for  the  ends  and  uses  of  the 
ministry  that  now  is,  or  from  time  to  time  shall  be,  called  by  them,  the  said 
Thomas  Savage,"  &c.  "and  such  as  now  are  associated  to  them,  or  shall  be 
associated  to  that  Church  society,  forever,  their  heirs  and  assigns,  for 
their  public  worshipping  of  God,  for  the  use  of  their  ministers  or  ministry 
orderly  chosen  by  said  society,  being  the  Third  Church  of  Christ  in  Boston, 
from  time  to  time,  and  at  all  times,  forever."  Suffolk  Rec.  Lib.  207,  folio 
241.  And  the  following  is  a  copy  of  the  clause  in  her  will  which  gave  the 
remainder  of  the  property.  "Item,  I  give  and  bequeath  unto  the  Third 
Church  of  Christ  in  Boston,  my  now  dwelling  house,  with  all  the  land  be- 
longing to  the  same,  as  it  is  situated  near  the  Third  Meeting  House  in  Bos- 
ton aforesaid,  with  all  profits,  privileges,  rights  and  appurtenances  whatso- 
ever 1x>  the  same  belonging  or  appertaining,  for  the  use  of  the  ministry  in  the 
said  church  successively  forever." 

The  two  ancient  parsonage  houses  were  occupied  by  different  ministers 
of  the  church  as  follows:  The  one  on  the  main  street,  by  Mr.  Thatcher,  Mr. 
Willard,  Mr.  Prince  (who  says  in  the  advertisement  to  his  Annals  II,  Win- 
throp  "deceased  in  the  very  house  I  dwell  in.")  The  one  built  in  1710  on 
Milk  Street,  was  occupied  by  Mr.  Pemberton,  Dr.  Sewall,  Mr.  Bacon.  Of  the 
present  parsonage  houses,  immediately  after  their  completion  in  1810,  Dr. 
Eckley  moved  into  the  west  one,  and  Mr.  Huntington  into  the  other.    After 


119 

Dr.  Eckley's  death,  Mr.  Huntington  moved  into  the  west  house;   which  has 
ever  since  been  occupied  by  the  pastor. 

There  have  been  several  instances  of  repairs  on  the  Meeting  House,  since 
its  reoccupancy  in  1783;  the  principal  of  which  were,  in  l~l  I,  w  Ikii  the  house 
was  whitewashed  &c.  and  painted  on  the  outside  for  the  first  time;  in  1824, 
when  the  house  was  new  glazed,  with  new  window  sashes,  &c,  and  furna- 
ces erected  for  wanning  the  house,  and  the  brick  wall  built  on  the  west 
side  of  the  society's  land,  &c;  and  in  1828,  when  the  house  was  again 
whitewashed,  painted  inside  and  out,  &c.  &c.  At  the  same  time  the  stores 
were  altered,  and  fitted  up  in  the  modern  style. — In  Sept.  1820,  the  society 
appointed  a  committee  to  procure  an  organ.  One  was  procured  in  London; 
built,  expressly  for  the  society,  by  31r.  Thomas  JEliott.  Its  cost  in  London, 
packed  ready  for  delivery  to  the  ship,  £1,000  sterling.  It  was  received  in 
the  fall  of  1822.  Its  whole  cost  to  the  society,  difference  of  exchange, 
transportation,  putting  up,  &c.  was  |>7,]28.  It  is  a  very  superior  instrument. 
A  description  of  it  was  published  in  the  Eutcpiadyfovmeily  edited  in  this  city, 
by  Mr.  John  11.  Parker,  vol.  3.  p.  133. 

Note  62.     Page  54. 

It  would  seem  from  Judge  Sewall's  journal  that  meetings  of  the  congre- 
gation had  been  held  in  a  few  instances  before  this  time.  "1711,  12,  Mid- 
week, April  2.  Congregational  meeting  at  South  Ch.  What  ye  Church 
had  done  in  their  nomination  [of  his  son  Joseph  as  pastor]  was,  by  silent 
vote,  approved."  April  25,  the  church  voted  Joseph  a  call.  "Lord's  day, 
May  4, 1712.  Mr.  Pemberton  speaks  to  the  congregation;  and,  by  a  silent 
vote,  Mr.  David  Jeffries,  Col.  Thomas  Savage  and  Capt.  John  Gerrish  are 
appointed  to  join  with  ye  church's  messengers  to  acquaint  Mr.  Joseph 
Sewall  with  his  election." 

Of  the  First  Church  in  Boston,  its  historian  says,  p.  174,  "Until  now, 
[1730],  the  church,  i.  e.  the  male  communicants,  were  alone  concerned  in 
fixing  the  ministers'  salaries,  and,  in  short,  in  making  all  pecuniary  appro- 
priations. But  in  this  year,  it  was  voted,  that,  whenever  there  is  occasion 
for  mony  to  be  raised,  the  congregation  be  notified  to  meet  with  the  church 
in  the  doing  of  it." — In  the  Second  Church,  we  are  told  in  its  History,  p. 
33,  "the  conjunction  of  church  and  society  in  the  management  of  their 
temporal  concerns,  first  took  place  in  May  17G0."  And  from  Eliot's  History 
of  the  New  North  Church,  p.  18,  it  appears,  that  the  first  meeting  of  the 
congregation  to  concur  with  the  church  in  the  choice  of  a  minister  was 
held  July  16, 1738. 

Note  G3.  Page  55. 
This  course  of  proceeding  in  settling  a  minister  has  been  long  and 
generally  practised  in  the  Congregational  churches  of  this  State,  and  has 
the  sanction  of  our  highest  judicial  authorities.  Said  the  Hon.  Judge 
Sedgwick,  (in  the  case  of  Avery  vs.  Tyringham,  Mass.  Term  Reports,  iii. 
173,)  "It  is  worthy  of  observation,  that  the  mode  of  settling  ministers  has 
continued  in  every  respect  the  same,  since  the  establishment  of  the  Consti- 
tution, as  it  was  before.  The  church  call  the  minister;  the  town  [or 
parish],  at  a  legal  meeting,  concur  in  the  invitation,  and  vote  the  salary;  at 
the  time  appointed  he  is  set  apart  to  his  office,  according  to  the  forms  of 
that  religious  sect  to  which  the  parties  belong."  And  Chief  Justice  Par- 
sons, in  the  same  case,  remarked,  "An  adherence  to  these  usages  so  mani- 
festly tends  to  the  preservation  of  good  order,  and  harmony  among  the 
people  in  the  exercise  of  their  religious  privileges,  it  may  be  presumed 
that  a  departure  from  them  will  never  be  admitted  by  any  town  [or  parish] 
but  in  cases  of  necessity."  And  Chief  Justice  Parker,  in  relation  to  this 
subject,  says,  (xvi.  510.)  "We  agree  with  him,"  (Judge  Parsons)  "in  esti- 
mating highly  these  ancient  usages,  protected  as  the  people  are  by  the 
constitutional  provision,  and  in  hoping  that  they  may  be  observed  in 
future,  as  they  have  been  in  past  times." 


120 

Note  64.    Page  59. 

In  Sept.  1728,  it  had  been  voted,  "Yt  such  as  come  into  full  comunion 
Bhou'd  make  a  public  profession  of  yr.  repentance  towards  God,  and  faith 
in  or  Ld.  J.  C;  of  yr.  belief  of  the  Scriptures  as  a  perfect  rule  of  faith 
and  life,  and  of  yr.  resolution,  by  the  grace  of  God,  to  walk  according  to 
ym."  Records,  i.  27.  This  profession  was  made  by  the  candidate,  either  in 
his  relation  read  by  the  pastor,  or  assented  to  as  repeated  by  the  pastor  after 
the  reading  of  the  relation. 

The  form  of  profession  of  faith  adopted  March  1769,  was  as  follows, — 
"You  do  solemnly  profess  your  belief  in  the  one  only  living  and  true  God — 
the  Father,  Son  and  Holy  Spirit,  in  whose  name  you  have  been  baptized. 
You  acknowledge  that,  in  virtue  of  this  great  privilege,  you  are  indispensa- 
bly bound  to  devote  yourself  to  Him,  to  love,  obey  and  serve  him  according 
to  his  Gospel.  And  you  do  now  declare,  that,  as  far  as  you  know  your  own 
heart,  it  is  your  unfeigned  desire  and  prevailing  disposition  so  to  do,  agree- 
able to  the  obligation  you  have  owned. — You  do  further  profess  your  belief 
in  the  Holy  Scriptures  of  the  Old  and  New  Testament,  as  a  revelation  of 
God,  which  contains  the  words  of  eternal  life,  and  is  the  only  perfect  rule 
of  faith  and  practice. — And,  particularly,  you  profess  to  believe  what  God 
has  therein  revealed  concerning  the  fall  of  man,  and  the  consequent  de- 
pravity of  human  nature;  concerning  the  way  of  salvation  through  Jesus 
Christ,  his  incarnation,  his  obedience  and  sufferings,  his  resurrection  and 
intercession;  concerning  the  necessity  of  faith  in  his  righteousness,  as  that 
on  the  merit  of  which  alone  we  may  expect  the  forgiveness  of  our  sins  and 
acceptance  with  God;  and,  lastly,  concerning  the  necessity  of  the  influences 
of  the  Holy  Spirit  of  God,  to  renew  and  sanctify  us,  and  to  quicken  us  to  a 
life  of  evangelical  obedience." 

This  profession  having  been  made,  and  the  candidate  admitted  by  a  vote 
of  the  brethren,  the  pastor  proposed  the  following  covenant. 

"As  you  have  now  been  admitted  by  this  church  to  a  full  communion 
with  them  in  the  special  privileges  of  Christ's  visible  kingdom,  You  do  sol- 
emnly promise  to  walk  with  them  in  a  due  submission  to  and  attendance 
upon  all  the  orders  and  ordinances  of  the  Gospel;  and  that,  through  the  help 
of  the  Spirit,  you  will  endeavor  to  adorn  the  profession  you  have  made  with 
a  holy,  blameless,  fruitful  conversation. — This  you  do  promise? 

"We  do  also,  by  the  help  of  the  same  Spirit  promise  you,"  &c.  precisely 
as  in  the  present  covenant. 

The  present  covenant,  adopted  Nov.  3,  1769,  is  as  follows: — 

"  You  do  now,  in  the  presence  of  God,  and  before  his  holy  angels,  and  this 
assembly,  solemnly  profess  to  give  up  yourself,  to  God  the  Father,  as  your 
chief  good, — to  the  Son  of  God,  as  your  Mediator,  Head  and  Lord,  relying 
upon  Him  as  the  Prophet,  Priest  and  King  of  you  salvation, — to  the  Holy 
Spirit  of  God,  as  your  Sanctifier,  Guide  and  Comforter,  to  be  a  temple  for 
Him  to  dwell  in. — You  profess  to  give  up  yourself  to  this  one  God,  who  is 
the  Father,  Son,  and  Holy  Ghost,  in  an  everlasting  covenant,  to  love, 

OBEY  AND  SERVE  HlM  FOREVER. 

"You  also  promise  to  walk  with  this  Church  of  Christ,  in  a  due  submission 
to,  and  attendance  upon,  all  the  orders  and  ordinances  of  the  Gospel;  and 
that,  by  the  help  of  the  Spirit,  you  will  adorn  this  your  profession,  by  a 
holy,  blameless,  fruitful  life  and  conversation. — This  you  do  promise? 

"We  also  do,  by  the  help  of  the  same  Spirit,  promise  you,  that  we 
will  carry  it  towards  you,  as  towards  those  brought  up  with  us  in  the 
fellowship  of  the  saints.  We  will  watch  over  you,  not  for  your  halting, 
but  for  your  edification.  We  will  counsel,  reprove,  comfort,  and  exhort 
you,  as  your  circumstances,  and  our  acquaintance  therewith,  shall  require." 

Note  65.    Page  60. 
The  Unitarians,  generally,  not  only  permit,  but  urge,  all  the  members  of 
their  congregations  of  a  sober  and  moral  life  to  come  to  the  communion,  and 
baptize  all  children  for  whom  the  administration  of  the  ordinance  is  request- 
ed.    Yet,  in  the  History  of  the  Second  Church,  of  two  changes  "of  rnagni- 


121 

tude  and  importance"  which  are  specially  noticed,  one  is  that,  "for  nearly 
fifty  years  the  doctrines  of  Calvin  have  not  been  heard  within  these  walls, 
but.  a  milder,  happier  faith  has  won  sinners  to  heaven."  The  other  is,  that, 
"in  the  days  of  our  fathers,  the  number  of  those  who  felt  so  far  bound  to 
their  religion  as  to  observe  its  peculiar  rites,  was  much  larger  than  amongst 
ourselves."  "While  our  places  of  public  worship  are  as  fully  and  seriously 
attended,  and  the  purposes  pf  Christianity  in  ordinary  life  as  well  accom- 
plished, the  table  of  the  Lord  witnesses  a  thinner  attendance,  and  more  of 
our  children  grow  up  without  baptism."  pp.  34,35. 

Note  GG.     Page  61. 

No  point  was  more  carefully  guarded  by  the  first  generations  than  the 
doctrinal  belief  and  religious  character  of  their  ministers.  Says  Trumbull, 
(Hist,  of  Conn.  i.  313,)  referring  to  the  period  which  preceded  the  Sy- 
nod of  1662,  "The  elders  and  churches  were  exceedingly  strict,  with  respect 
to  those  whom  they  ordained;  examining  them,  not  only  in  the  three 
learned  languages,  and  doctrinal  points  of  theology,  with  respect  to  cases 
of  conscience,  and  their  ability  to  defend  Christianity  and  its  doctrines 
against  infidels  and  gainsayers,  but  with  respect  to  their  own  experimental, 
heart  religion.  All  those  who  were  to  be  ordained  over  any  church,  previ- 
ously to  their  separation  to  the  sacred  office,  satisfied  the  brotherhood  of 
their  spiritual  birth,  and  were  admitted  to  their  communion  and  fellowship. 
None  were  ordained  or  installed  over  any  church,  until  after  they  had  been 
admitted  to  its  full  communion  and  fellowship." — And  it  appears  that,  of  the 
ancient  churches  in  this  city,  the  Old  South  was  not  the  only  one  that  con- 
tinued the  practices  designed  to  obtain  satisfaction  as  to  the  orthodoxy  and 
piety  of  those  they  called  to  be  their  pastors,  long  after  1662.  The  following 
are  extracts  from  Eliot's  Historical  Notices  of  the  New  North  Church. 
"May  28,  1739,  Mr.  Thomas  Prentiss  and  Mr.  John  Burt  were  invited  on 
probation,  three  Sabbaths.  On  the  9th  of  July  following,  it  was  voted  to 
come  to  the  choice  of  one  of  them  as  pastor.  'But,  as  the  settlement  of  a 
minister  is  an  affair  wherein  the  honor  of  God  and  of  our  Lord  Jesus  Chiist, 
and  also  the  salvation  of  precious  souls,  are  most  nearly  concerned,  it  is  the 
indispensable  duty  of  every  church  to  introduce  no  man  into  the  pastoral 
office,  but  one  who,  with  other  desirable  qualifications,  is  sound  in  the  faith 
of  the  Gospel,  and  of  a  good  conversation  in  Jesus  Christ.  It  is  therefore 
proposed,  that  the  person  upon  whom  the  lot  shall  fall,  be  strictly  examined 
concerning  his  Christian  principles,  both  doctrinal  and  disciplinary.  And 
also  particularly  to  inquire  into  his  Christian  conversation;  and  that  the 
church  do  receive  satisfaction  in  regard  to  the  premises  before  they  fully 
confirm  the  choice.'  Thomas  Prentiss  was  then  elected.  The  pastor,  the 
ruling  elders,  two  deacons,  and  three  brethren,  were  appointed  to  make  the 
aforesaid  examination.  The  committee  were  instructed,  'Forasmuch  as  sev- 
eral important  doctrines  of  Christianity  are  vigorously  opposed  by  Deists, 
Socinians,  Arians  and  Arminians,  and  the  faith  of  professors  is  in  great  dan- 
ger of  being  perverted;  the  committee  will  particularly  demand  the  most 
explicit  confession  of  his  faith;  and  invite  him  to  preach  one  half  of  each 
Sabbath,  until  said  committee  shall  make  a  report.'  After  the  conclusion  of 
the  sacramental  lecture  on  the  10th  of  August,  the  committee  appointed  to 
examine  Mr.  Prentiss  reported  a  confession  of  his  faith,  which  he  had  put 
into  their  hands,  which  was  distinctly  read;  and  the  church  voted  unani- 
mously that  they  were  satisfied  of  his  orthodoxy."  He,  however,  declined 
their  call.  On  the  15th  of  December  following,  Mr.  Rogers  was  chosen.  "The 
ceremony  of  the  examination,  as  in  regard  to  Mr.  Prentiss,  was  to  be  observ- 
ed, and  the  choice  not  to  be  final  till  the  church  should  be  satisfied  as  to  his 
soundness  in  the  faith."  Mr.  Rogers  did  not  accept.  Jan.  11,  1742,  Mr. 
Andrew  Eliot  was  called.  "A  committee,  consisting  of  the  pastor  and  offi- 
cers of  the  church,  with  three  brethren,  were  chosen  to  examine  the  can- 
didate, according  to  the  established  rule,  who  were  directed  not  to  receive 

16 


122 

an  affirmative  answer  until  the  brethren  should  be  satisfied  as  to  his  senti- 
ments and  belief.  Mr.  Eliot  sent  his  confession  of  faith  on  the  21st  of  Feb- 
ruary 1742,  which  was  distinctly  read  to  the  church  after  the  congregation 
was  dismissed,  and  was  accepted.  On  the  28th  his  acceptance  of  their  invi- 
tation was  announced.  He  was  ordained  the  14th  of  April  following." 
And  when  Mr.  John  Eliot  was  called  in  1779,  he  "presented  a  dismission 
and  recommendation  from  the  church  in  Dedham,and  was  admitted  a  mem- 
ber of  the  New  North;  also  a  confession  of  his  faith,  which  was  accepted,' 
pp.  17, 18, 19,  20,  32. 


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